Talab un-Nusrah (kutafuta nguvu ya kuungwa mkono)

Talab un-Nusrah (kutafuta nguvu ya kuungwa mkono) - Taghyeer (mabadiliko) | Quran Course

Kupata msaada na nguvu kutoka upande au chombo chenye sifa hizi mbili, ambapo hilo linakamilishwa kwa makubaliano yanayojumuisha maelewano kuhusu baadhi ya mawazo na hukumu za Shari’ah, au makubaliano yanayohakikisha kupatikana kwa maslahi ya upande au chombo hicho, na hivyo kufanya utekelezaji wa Uislamu uwe wa masharti au usio kamili. Inaweza pia kuwa makubaliano yanayoifanya Dola kuwa tegemezi kwa yule aliyeipa nguvu na ulinzi. Mfano wake ni pale msaada unapotegemea nchi nyingine iliyotolewa ili kuiangusha serikali fulani. Iwapo hili litatokea, basi dola mpya itakuwa tegemezi kwa makafiri au mawakala, na kwa sababu hiyo itatekeleza Uislamu kwa kiwango tu ambacho makafiri au mawakala wanaruhusu. Hivyo watatekeleza Kufr (ukafiri), kisha watakoma na kutoweka pindi nafasi waliyopangiwa, ambayo kwa ajili yake nguvu na ulinzi vilitolewa awali, itakapotimizwa.

Gaining the support and the power from a direction or entity that possesses these two attributes where this is completed by a deal which includes some compromises in respect to some thoughts and Shar’iyah rulings or a deal which secures the attainment of interests for that direction or entity making the application of Islaam based on conditions or incomplete. It could also be an agreement that makes the State subservient to the one that has provided it with the power and protection. An example of which could be when the support is reliant upon another country which was provided to bring down a certain regime. If this was to happen then this would then make the new State reliant upon the disbelievers or agents and as a result will only apply Islaam in accordance to the amount that the disbelievers or agents permit. As such they will implement Kufr (disbelief) and then they will come to an end and disappear when the role that has been drawn out for them, for which the power and protection was original given, is accomplished.

Hii ni njia na mbinu isiyo sahihi na batili. Kwa sababu lengo na lengo kuu ni kuleta Uislamu katika utawala na hukumu, si kuleta watu katika utawala ambao sura yao ni ya Kiislamu.

This is an incorrect and invalid method and approach. This is because the objective and goal is to bring Islaam to the rule and ruling whilst it is not to bring men to the rule whose appearance is Islamic.

Kuafikiana katika utekelezaji wa Uislamu, au sehemu yake, si kitu kingine zaidi ya kubadilisha Kufr kwa Kufr, na kuweka masharti kwa Dola na mwelekeo wowote au taasisi yoyote kungemaanisha kwamba taasisi hiyo ingekuwa na mamlaka juu ya Dola hiyo, jambo ambalo ni Haramu.

Compromising in regards to the application of Islaam or some of it means no more than swopping Kufr for Kufr whilst placing conditions upon the State by any direction or entity would mean that this entity would hold authority over this State which is Haraam.

Allah (SWT) alisema:

Allah (swt) said:

Mtume wa Allah ﷺ alikataa mipango na makubaliano ya aina hii, ambayo yangempa mamlaka yatakayokuwa yamepunguzwa na kuwekewa vikwazo, au ambayo (makafiri) wangeabudu Mungu wake kwa mwaka mmoja, kisha wafuate kumwabudu Mungu wao kwa mwaka mwingine.

The Messenger of Allah (saw) rejected the likes of these types of arrangements and deals which would provide him with an authority which would be compromised and restricted or where they (the disbelievers) would worship his God for a year which would then be followed by worshipping their God for a year.

Kwa hiyo tumeona jinsi wale waliotegemea na kuzitegemea tawala za kikafiri, wakati wakipambana na kafiri mwingine, wakiongozwa hadi kwenye kushindwa kukubwa zaidi. Hivyo Mujaahidina wa Afghanistan waliegemea kukubali msaada na usaidizi wa Marekani kupitia Pakistan na Saudi Arabia. Matokeo yake ni kutimia kwa lengo la Wamarekani la kuwafukuza Warusi, huku Mujaahidina wakishindwa kutimiza yale waliyokuwa wakiyataka kuhusu Dola ya Kiislamu.

As such we have seen those who have depended and relied upon the Kufr regimes, whilst confronting another Kufr, being led to even greater defeats. So the Mujaahideen in Afghanistan inclined towards accepting the American support and assistance via Pakistan and Saudi Arabia. The result of which was the realisation of the American’s objective of expelling the Russians whilst the Mujaahideen failed in realising what they had been calling for in terms of an Islamic State.

Waliishia kushiriki pamoja na Shaytani na kuanguka mikononi mwake.

They ended up participating with the Shaytaan and falling in to its clutches.

Vivyo hivyo, mashirika ya Kipalestina yaliyotegemea na kutegemea nguvu na msaada kutoka kwa tawala zilizokuwa vibaraka wa makafiri yalidai kuinuka kwa ajili ya Palestina, wakati wengi wa watu wake walipoyaamini mwanzoni. Kisha ghafla mashirika hayo hayo yanaiachia ardhi, na kisha kuutambua uhuru wa Taifa la Kiyahudi juu yake, pamoja na haki yake ya kuishi kwa amani na usalama, huku yakifanya kazi kwa niaba ya chombo hiki kama kikosi cha polisi kwao.

Similarly the Palestinian organisations which relied and depended upon power and support from the regimes which were agents to the disbelievers claimed to be rising up for the sake of Palestine whilst the majority of its people initially believed them. And then all of the sudden these same organisations give up the land and then recognise the sovereignty of the Jewish State upon it, in addition to its right to a peaceful and secure existence, whilst at the same time working on behalf of this entity as a police force for them.

Chukua kwa mfano mkataba ambao yule anayeitwa Sharifu Husein bin ‘Ali alioufanya na Waingereza, ambao aliufanya ili atangazwe kuwa Khalifa badala ya Khalifa wa Kiutsmani. Hivyo alitangaza mapinduzi dhidi ya Khalifa na dhidi ya majeshi ya Kiislamu yaliyoshiriki katika kuanguka kwa Khilafah. Lengo la Waingereza lilitimia, na msaliti wa Waislamu hakupata chochote kutoka kwao. Badala yake, bendera za Uingereza na Ufaransa zilipepea juu ya ardhi za Kiislamu, Khilafah ikakatwa vipande vingi, na wakaacha nyuma Mashetani, washirika wao na wasaidizi wao, waliowakilishwa na watawala wasaliti na wa kuchukiza zaidi waliokuwa wakisimamia dola hizi ndogo dhaifu.

Take for example the deal that the so called Shareef Hussein Bin ‘Ali made with the English which he made in return for being declared the Khaleefah in place of the Uthmaani Khalifah. So he declared a revolution against the Khalifah and against the Muslim armies participating in the downfall of the Khilafah. The English objective was then accomplished and the traitor of the Muslims did no attain anything from them. Rather the flags of Britain and France were hoisted above the Islamic lands, the Khilafah was cut up into many parts whilst they left behind Shaayteen, their allies and helpers, represented in the most traitorous and despicable rulers in charge of these small weak statelets.

Kwa sababu hii na sababu nyingine, njia hii au namna hii ya kuleta nguvu hiyo ni haramu, ni ya uongo, na ni hatari. Umma unapaswa kulitambua na kulielewa kikamilifu jambo hili ili uweze kujiepusha nalo.

Due to this and other reasons this method or way of bringing about the power is prohibited, false and dangerous. The Ummah has to realise and fully comprehend its reality so that they keep away from it.

Inawakilisha njia ya Shaytani, kwa hiyo usifuate nyayo zake wala usiangukie katika mitego yake, bali jihadhari naye na mtangazie vita.

It represents the path of Shaytaan so do not follow in his footsteps and fall into his traps but rather beware of him and declare war against him.

Inawakilisha njia ya Shaytani, kwa hiyo usifuate nyayo zake wala usiangukie katika mitego yake, bali jihadhari naye na mtangazie vita.

It represents the path of Shaytaan so do not follow in his footsteps and fall into his traps but rather beware of him and declare war against him.

Hapa ni pale ambapo wabebaji wa Da'wah au harakati wanalenga na kulenga kujenga nguvu kutoka miongoni mwao wenyewe ili kukabiliana na nguvu na mamlaka ya batili, kuishinda na kuiangusha, kisha kuanzisha Dola ya Kiislamu mahali pake. Huu ni mbinu ya kidhana na isiyowezekana, kwa sababu fedha, silaha, jeshi, vyombo vya habari, zana na vifaa vyote viko mikononi mwa dola ya batili. Inawezekana tu kujenga nguvu au uwezo mdogo na dhaifu ikilinganishwa na kile dola ya batili inachomiliki. Zaidi ya hayo, msaada au usaidizi wowote unaotolewa kwao hutolewa tu kwa sharti la kupunguza wito wa Haqq, katika hali ambapo dola zote duniani ni maadui na zinapinga Uislamu.

This is where the carriers of the Da’wah or a movement aims at and targets the building of a power from themselves in order to confront the power and force of the falsehood, defeat and overcome it and then establish the State of Islaam in its place. This is a delusional and impossible methodology because the money, weaponry, military, media, tools and devices are all in the hands of the State of falsehood. It is only possible to build an insignificant and meagre power or strength in comparison to what the State of falsehood possesses. Additionally any help or support provided to them is only given in return for limiting the call to the Haqq in the case where all States in the world are hostile and against Islaam.

Tawala hizi hazina chochote kinachozuia kuzishambulia miji, wakazi wake na kuwaangamiza kabisa iwapo zitahisi kuwa Uislamu ni hatari kwao, na hilo lingetokea kwa kuhimizwa na kwa kufichwa kwa habari au kupotoshwa kwa vyombo vya habari kutoka kwa mataifa yote ya dunia.

These regimes do not have anything preventing them from bombing towns, their populations and wiping them out if they sense the danger of Islaam to them and this would occur with the encouragement and accompanying media blackouts or misdirection from all of the world’s States.

Aina hii ya mapambano ya kijeshi ingewafanya wabebaji wa Da‘wah wahitaji msaada wa kifedha, kijeshi na kiufundi daima, ili kuepuka udhaifu na mizigo ya maisha. Kuupata msaada huu kungewakomboa lakini pia kuwafanya watemegemee yule aliyetoa msaada huo, na kungefungua mlango kwa Shaytwaan na visingizio ambavyo Shari‘ah haijaleta dalili yoyote kuvihalalisha. Kisha mawakala wanaanzishwa, na Da‘wah inaishia kuharibiwa kwa kushiriki kwa watu wenye ajenda tofauti (zisizo za Kiislamu). Hili ndilo lililokwisha kutokea hasa nchini Afghanistan, Misri, Algeria, Lebanon na Syria (katika historia yetu ya karibuni).

This kind of material military struggle would make the carriers of the Da’wah in continual need of financial, military and technical assistance to prevent weakness and the burdens of the life. Obtaining this would ransom them and make them dependent upon the one who has provided the assistance and would open the door to Shaytaan and justifications that the Shar’iyah has not brought any proof for. The agents are then activated and the Da’wah ends up being compromised by the participation of those with different (UnIslamic) agendas. This is exactly what has already happened in Afghanistan, Egypt, Algeria, Lebanon and Syria (in our recent history).

Njia hii ya kujenga nguvu ili kutekeleza Uislamu na kuulinda imejengwa juu ya shauku na bidii ambayo haina busara iliyo sahihi. Inaweza pia kujengwa juu ya hitimisho la kufikirika au hesabu zilizojaa makosa, au inaweza kutegemea ushauri unaotolewa na wale wanaowapoteza wengine kwa udanganyifu. Hao ni wale wanaohofia kwamba mapambano yatageuzwa kuwa mapambano ya nguvu za kimaada ambamo Dola ya batili itatawala, na wale wanaohofia kupunguza nguvu ya mapambano ya kifikra na kiimani ambayo yangefichua na kuweka wazi udanganyifu na uongo unaohusishwa na Dola ya Kufr pamoja na viongozi wake, usaliti wao na uwongo wao.

This method to build the power in order to apply Islaam and protect it is built upon an enthusiasm and zeal which is lacking in sound sightedness. It could also be built upon imaginary conclusions or calculations steeped in error or it could be based on advice taken from those who lead astray others by way of deception. They are those who are concerned about the struggle being transformed into a struggle of material forces in which the State of falsehood will dominate and who are concerned about neutralising the intellectual and belief based struggle which would uncover and expose the deceptions and falsehoods attached to the Kufr State along with its leaders and their treacheries and lies.

Kwa hiyo itakuwa ni kosa na ujinga kwa wabebaji wa Da'wah kuanguka katika mtego wa kugeuza mapambano kuwa mapambano ya kimali au kijeshi, au kuliingiza jambo hili katika kazi zao. Tuliona kwamba Nabii ﷺ katika kipindi chote cha mapambano huko Makka, wakati mamlaka yalikuwa mikononi mwa viongozi wa Kufr, alijizuia na mapambano ya kimali huku akibaki thabiti katika mapambano ya kifikra na ya kisiasa. Hili lilikuwa licha ya mateso yaliyowashukia wafuasi wake, licha ya ubaridi na ugumu wa jamii mbele ya Da'wah, na licha ya baadhi ya Maswahaba (رضي الله عنهم) kutaka kuelekea kutumia nguvu katika baadhi ya nyakati. Pale pendekezo hili lilipowasilishwa kwake katika Bai'ah ya Al-'Aqabah, Mjumbe wa Allah ﷺ alisema: 'Hatujaamrishwa (bado) kwa hilo' (Siyrah ya Ibn Hishaam). Na Allah (سبحانه وتعالى) ameweka wazi kwamba Waislamu walikatazwa kujihusisha na aina hii ya kitendo wakiwa bado Makka.

It would therefore be a mistake and naivety for the carriers of the Da’wah to fall into the trap of transforming the struggle into a material or military struggle or to include this element within their work. We saw that the Nabi (saw) throughout the struggle in Makkah, when the authority was in the hands of the leaders of Kufr, refrain from the material struggle whilst remaining committed to the intellectual struggle and political struggle. This was in spite of the torture that was inflicted upon his followers, in spite of the coldness and hardening of the society in the face of the Da’wah and in spite of some of the Sahaabah (rah) wanting to incline towards using force on some occasions. When this offer was presented to him at the Bai’ah of Al-‘Aqabah the Messenger of Allah (saw) said to: ‘We have not (yet) been commanded with that’ (Seerah of Ibn Hishaam). And Allah (swt) has made clear that the Muslims had been forbidden from engaging in this type of action whilst they were in Makkah:

Au kwamba hakuna haja ya kuzingatia tofauti za nguvu za kimwili na za kijeshi kati ya majeshi hayo, hata kama tofauti hizo ni kubwa.

Or that no regard should be given to the differences in material strength and power between the forces and even if they are huge.

Jambo hili halipaswi kujadiliwa wala kutolewa hoja, kwa sababu si muktadha wa mjadala huu wala eneo la somo hili. Hii ni kwa sababu Mjumbe wa Allah ﷺ alikataa matumizi ya nguvu za kimwili au madaraka wakati akiwa katika hali kama hiyo, na kwa hiyo tendo la Mjumbe ﷺ

This should not be argued or stated because it is not the context of this discussion and subject area. This is because the Messenger of Allah (saw) rejected the use of material strength or power whilst in a similar reality and as such the action of the Messenger (saw)

Inawakilisha Hukm Ash-Shar’iy inayohusiana na uhalisia huu mahsusi.

represents the Hukm Ash-Shar’iy that relates to this particular reality.

Matukio mengi na uhalisia mbalimbali vimethibitisha kwamba mwenendo na njia ya aina hii huishia katika kukata tamaa na kutochukua hatua, au kwamba usukani hukabidhiwa kwa wapenyezaji ambao kisha huendelea kutoa huduma kwa makafiri kwa jina la Uislamu na Da'wah. Tawala zilizopo zitatumia jambo kama hili kwa njia chafu kabisa, kwa kupotosha Haqaa'iq (ukweli), kuwasengenya wabebaji wa Da'wah, na kuwapotosha Waislamu kwa udanganyifu.

Many realities and occurrences have confirmed that the like of this action and approach either lead to despair and inaction or that the reigns are handed over to those who are infiltrators who then go on to provide services to the disbelievers in the name of Islaam and Da’wah. The current regimes will exploit such a matter in the dirtiest of manners as they distort the Haqaa’iq (truths), malign the Da’wah carriers and mislead the Muslims by deception.

Kwa hiyo, njia hii au mwelekeo huu wa kujenga au kuanzisha nguvu au madaraka ili kutangaza Dola ya Kiislamu ni batili na ni hatari. Inawateketeza wabebaji wa Da'wah huku ikiipotosha Da'wah, na pia inajumuisha ndani yake Munkaraat (matendo maovu), na inaongoza kwenye kukata tamaa na kusababisha kukata tamaa.

Therefore this method or path towards generating or establishing a force or power in order to announce the Islamic State is incorrect and dangerous. It consumes the carriers of the Da’wah whilst distorting the Da’wah and it also includes Munkaraat (evil acts) within it and it leads to and causes despair.

Hii ni kubadilisha nguvu iliyopo ndani ya jamii, au sehemu yake, ili iwe msaada na nguzo ya Da'wah ya Haqq badala ya kuwa msaada na nguzo ya Baatil na mfumo wake. Hapa ndipo Ahl ul-Quwwah Wal Man'ah (watu wenye nguvu na nguvu ya kuzuia), katika mahali ambapo pametayarishwa kwa ajili ya kuanzishwa kwa Khilafah, wanaweka nguvu zao na uwezo wao kuwa msaada na nguzo ya Haqq na kwa ajili ya kutekelezwa kwa Uislamu. Al-Haqaa'iq (ukweli).

This is to transform an existing power present within the society or part of it so that it can become a support and prop for the Da’wah of Haqq instead of being a support and prop for Baatil and its system. This is where the Ahl ul-Quwwah Wal Man’ah (People of power and preventative force), in a place which has been made ready and prepared for the establishment of the Khilafah, place their power and capabilities as a support and prop for the Haqq and for the application of Islaam. The Haqaa’iq (truths)

wanaathiri fikra za watu, imani zao na uaminifu wao, ilhali Da'wah ya Uislamu huwatoa watu gizani na kuwaingiza katika nuru. Huwageuza kuwa wafuasi wa Da'wah ya Haqq na wa wabebaji wa Da'wah hiyo, na maadui wa mifumo ya utawala na tawala zinazowachukia. Kama vile Ummah unavyobadilika, ndivyo mabadiliko ya kundi hili la watu yanavyotokea na kukamilika, hadi wawe walinzi wa utekelezaji na utumiaji wa Uislamu.

have an effect upon the thoughts of the people, their concepts and loyalties, whilst the Da’wah to Islaam takes people out of darkness and into the light. It transforms them into supporters of the Da’wah of the Haqq and of the carriers of the Da’wah and enemies of the ruling systems and regimes who carry hatred towards them. In the same way as the Ummah is transformed, the transformation of this faction of the people takes place and is completed so that they become protectors of the application and implementation of Islaam.

Pamoja na kuendelea kwa Da'wah ya Uislamu kwa kushiriki katika mapambano ya kifikra na harakati za kisiasa, huku ummah ukilishwa mawazo na fikra za Uislamu, Da'wah pia inahitaji mbinu inayolenga kundi hili kwa mpango maalum. Lengo ni kwamba wawe tayari kutoa utii wao kamili kwa utekelezaji kamili wa Uislamu bila sharti lolote au masharti yoyote. Hii ndiyo Talab An-Nusrah (kutafuta msaada wa kuanzisha mamlaka). Nguvu inayohitajika ili utii wake kwa wazo hili uchukuliwe ni nguvu muhimu inayotosha kutangaza Dola, kupanua mamlaka yake, kuzuia uasi ndani yake na kuilinda ndani na nje.

In addition to the continuation of the Da’wah to Islaam by engaging in the intellectual clash and political struggle whilst feeding the Ummah with the concepts and thoughts of Islaam, the Da’wah also requires an approach that focuses upon this group with a special programme. This is so that they can be ready to offer their complete loyalty to the complete implementation of Islaam without any condition or stipulation. This then is the Talab An-Nusrah (seeking of the support to establish the authority). The force that is required for its loyalty to be taken upon this idea represents the necessary power that is sufficient to announce the State, expand its authority, prevent rebellion within it and protect it internally and externally.

Nguvu hii inayolengwa kubadilishwa kwa asili ni sehemu ya nguvu ya Ummah, lakini imetokea udanganyifu wa kifikra juu yake, hadi inaona Haqq kuwa Baatil na Baatil kuwa Haqq, au haioni chochote. Hata hivyo, kupitia Da'wah, subira, bidii, hekima, uvumilivu, na kwa kubainisha na kuweka wazi Haqaa'iq, fikra zinaweza kubadilishwa na uaminifu kubadilishwa.

This power that is targeted to be transformed is in origin a part of the Ummah’s power however an intellectual deception has taken place upon it so that it views the Haqq as Baatil and the Baatil as Haqq or it does not see (anything). However, through the Da’wah, perseverance, diligence, wisdom, patience and by explaining and making clear the Haqaa’iq, the thoughts can be changed and the loyalties replaced.

Kupitia upanuzi endelevu wa upeo wa kifikra wa Kiislamu ndani ya Ummah, na kuiunganisha Ummah na Aqeedah yake na Dini yake, na kwa kuiita (nguvu na uwezo huo) kufuata mbinu ya Mtume ﷺ katika kuanzisha Dola ya Kiislamu, mabadiliko ya utiifu yatatokea miongoni mwa wale walio watu wa Quwah na Man’ah. Hilo litawasukuma mbele kutoa utiifu wao na Nusrah (msaada) kwa Uislamu na kwa Hizb (chama) kilichoanzishwa juu ya Aqeedah ya Kiislamu na kinacholenga kuanzisha Khilafah.

Through the continual expansion of the Islamic intellectual reach within the Ummah and the connection of the Ummah with her Aqeedah and Deen and by calling it (the power and force) to follow the methodology of the Prophet (saw) in respect to establishing the Islamic State, the overturning of the loyalty will take place amongst those who are the people of Quwah and Man’ah. It will drive them forward to give their loyalty and Nusrah (support) to Islaam and the Hizb (party) which is established upon the Islamic Aqeedah and aims to establish the Khilafah.

Njia hii (Tareeqah), yaani kutafuta Nusrah, haitegemei kutokea kwa miujiza wala kitu chochote cha kawaida-kawaida (cha kiajabu), wala haitegemei njia na zana ambazo hazipatikani. Kwa hiyo ni suluhisho linalotokana na uhalisia, ni la kivitendo, na ndiyo njia madhubuti ya kufikia lengo, kwa kuwa hakuna njia nyingine isipokuwa hii.

This Tareeqah (method) i.e. seeking the Nusrah, does not depend upon the occurrence of miracles or anything paranormal nor does it rely upon means and tools that are not available. As such it is solution from the reality and is practical, representing the effective way of reaching the goal whilst there is no other way other than it.

Njia hii haifanyi utashi wa Dola inayochipuka kuwa tegemezi wala kuwa chini ya ushawishi wa chombo kingine kilichoitolea msaada na nguvu. Hivyo haimfanyi anayetafuta Nusrah kufungwa na yule anayeitoa, wala haiweki masharti juu ya utekelezaji na utumiaji wa Uislamu, wala haipunguzi chochote kutoka kwake. Kwa hakika, licha ya madhara yote na mateso ambayo Nabii ﷺ na Maswahaba wake (rah) walifanyiwa, na licha ya jamii kuganda mbele ya Da’wah, tuliona kwamba yeye ﷺ hakuafikiana hata kidogo wala kufanya maelewano yoyote, wala hakubadilika. Jambo pekee alilofanya ﷺ ni kuelekea kutafuta Nusrah, na aliendelea kufanya hivyo hadi akaipata kutoka kwa watu wa Al-Madinah Al-Munawwarah. Kisha akafanya Hijrah kuelekea huko ﷺ, na kuwasili kwake kulikuwa tangazo na tamko la kuanzishwa kwa Dola ya Kiislamu (ya kwanza).

This method does not make the will of the emerging State dependant or subject to the influence of another entity that provided it with support and strength. So it does not make the one seeking the Nusrah tied to the one who provides it and it does not place conditions upon or takes away anything from the application and implementation of Islaam. Indeed, in spite of all the harm and suffering that the Nabi (saw) and his companions (rah) were subjected to and in spite of the freezing of the society in the face of the Da’wah, we saw that he (saw) did not compromise at all or make any concessions whatsoever and he did not change. The only thing he (saw) did was to resort to the seeking of the Nusrah and he continued to do this until he attained it from the people of AlMadinah Al-Munawwarah. He (saw) then made the Hijrah towards her whilst his arrival marked the announcement and declaration of the (first) Islamic State.

Utafutaji wa Nusrah si kitendo cha kisiasa tu kinachotokana na uelewa sahihi wa Haqaa'iq (ukweli au hali halisi). Bali ni pia Hukm Shar'iy ambalo maandiko ya kisheria ya Kiislamu yametuongoza kwake, na kwa hiyo ni mbinu ya Shar'iyah ya kuanzisha Dola ya Kiislamu. Hili ndilo tutakalowasilisha sasa, inshaa Allah, hatua kwa hatua na kwa ufafanuzi zaidi.

The seeking of the Nusrah is not just a political action resulting from a precise understanding of the Haqaa’iq (truths or true realities). But rather it is also a Hukm Shar’iy that the Islamic legislative texts have guided to and therefore it is the Shar’iyah methodology for the establishment of the Islamic State. This is what we will now present inshaa Allah step by step and with some elaboration.

Baada ya Nabii (saw) kutangaza Da'wah huko Makka, washirikina walisimama kupinga Waislamu kwa kuwatesa na kujaribu kwa njia yoyote ile kuwafanya waachane na dini yao mpya.

After the Nabi (saw) announced the Da’wah in Makkah the Mushrikoon stood up against the Muslims by torturing them and attempting by any means to make them renounce their new Deen.

Kwa sababu hiyo, baadhi ya Waislamu walihama kwenda Al-Habasha, wakikimbia pamoja na dini yao. Kwa mfano, Bilaal na ‘Ammaar (rah).

Due to this, some of the Muslims made Hijrah to Al-Habashah, fleeing along with their Deen. For instance Bilaal and ‘Ammaar (rah)

...waliteswa vikali, Abu Bakr (ra) alipigwa karibu hadi kufa pale 'Uqbah bin Abi Mu'eet alipomwendea Nabii ﷺ wakati akiswali, kisha akamnyonga kwa vazi lake kwa nia ya kumuua; na Abu Bakr (ra) akazuia jambo hilo (Al-Bukhaari 3678, Fat'h ul Baari 22/7).

were severely tortured, Abu Bakr (ra) was nearly beaten to his death when ‘Uqbah Bin Abi Mu’eet approached the Nabi (saw) whilst he was praying and then strangled him with his cloak with the intention to kill him, and Abu Bakr (ra) prevented that (Al-Bukhaari 3678, Fat’h ul Baari 22/7).

Hivyo basi vita ilitangazwa dhidi ya Nabii ﷺ, da'wah yake na maswahaba zake (rah), jamii ikaganda mbele ya da'wah, na hakuna yeyote isipokuwa wale ambao tayari walikuwa wameukubali Dini ambaye baada ya hapo angejiunga na waumini.

As such war was declared against the Nabi (saw), his Da’wah and his companions (rah), the society then froze in the face of the Da’wah and no one apart from those who had already embraced the Deen would thereafter join the believers.

Kuhusiana na magumu yaliyokabiliwa katika hatua hii, Sa'eed bin Jubair alimuuliza 'Abdullah Ibn 'Abbaas: 'Je, mateso ya washirikina dhidi ya Waislamu yalifikia kiwango cha kusamehewa kwa kuacha Dini yao?' Akajibu: 'Ndiyo. Walikuwa wakimpiga mmoja wao, wakimnyima chakula na kumzuia maji hadi asiweze kukaa wima kutokana na ukali wa madhara aliyofanyiwa...' (Seerah Ibn Hisham).

In relation to the difficulties that were faced in this stage Sa’eed Bin Jubair asked ‘Abdullah Ibn ‘Abbaas: ‘Did the torture of the Mushrikoon against the Muslims reach the extent that they were pardoned for leaving their Deen? He replied: ‘Yes they would beat one of them, starve him and withhold water from him to the point that they he would not be able to sit upright due to the severity of the harm inflicted upon him... (Seerah Ibn Hisham).

Al-Bukhaari amepokea kwamba Khabbaab Ibn Al-‘Aratt (ra) alisimulia:

Al-Bukhaari recorded that Khabbaab Ibn Al-‘Aratt (ra) related:

Kujitambulisha kwake kwa makabila yaliyotajwa hapa kunamaanisha kwamba Nabii ﷺ alijiwasilisha yeye mwenyewe na Da'wah yake kwa wakuu wa makabila, ili wampe ulinzi na msingi wa kuungwa mkono kwa Da'wah yake. Basi kutafuta huku kwa Nusrah si jambo la maoni binafsi wala mtindo tu, bali ni Hukm Shar'iy ambalo Allah (SWT) alimwamuru Mtume wake nalo. Ni njia ya Shar'iy, suluhisho la Shar'iy, au Shar'iyah Tareeqah (mbinu) ya kufikia lengo la Shar'iy.

Presenting himself to the tribes mentioned here means the Nabi (saw) present himself and his Da’wah to the chiefs of the tribes so that they would provide him with protection and a support base for his Da’wah. This seeking of the Nusrah is therefore not merely an opinion or s style but rather it is a Hukm Shar’iy that Allah (swt) had commanded His Messenger with. It is a Shar’iy treatment or solution or a Shar’iyah Tareeqah (method) in order to achieve a Shar’iy objective.

Kutafuta Nusrah (Talab un-Nusrah) ndiyo njia ya Kishari'ah, wala hakuna njia nyingine. Hili linadhihirishwa na hatua ya Mtume ﷺ ya kulifanya jambo hili, na kuendelea nalo bila kuligeukia wala kuchukua njia nyingine. Alifanya hivyo licha ya kukataliwa na kupingwa kote alikokutana nako, na licha ya njia zote za kidunia zilizoonekana kuwa zimezibwa mbele yake.

Seeking the Nusrah (Talab un-Nusrah) is the Shar’iy way and there is no other way. This is indicated by the Messenger’s (saw) undertaking this action and his continuation upon it without diverting from it and adopting another method. This was in spite of all the rejection and opposition that he encountered and in spite of all foreseeable worldly paths having been blocked in front of him.

Nabii ﷺ alitujulisha kuhusu hili na kuhusu hali ya Da'wah wakati Allah (SWT) alipomwamrisha kutafuta Nusrah, pamoja na jinsi alivyopokelewa na watu na na wale ambao alimtafuta Nusrah kwao. 'Aa'ishah (ra) alimuuliza Mtume ﷺ siku moja kuhusu siku ngumu zaidi aliyokumbana nayo maishani mwake, ilhali yeye alidhani kwamba ilikuwa siku ya vita vya Uhud. Yeye (ra)

The Nabi (saw) informed us of this and about the situation of the Da’wah when Allah (swt) commanded him to seek the Nusrah, in addition to how he was received by the people and by those whom he had sought the Nusrah from. ‘Aa’ishah (ra) asked him (saw) one day about the most difficult day that he had faced in his life whilst she had thought that it was the day of the battle of Uhud. She (ra)

Aliuliza: "Je, umewahi kukutana na siku iliyokuwa ngumu zaidi kuliko siku ya Uhud?" Akajibu ﷺ:

said: ‘Have you come across a day that was of greater severity than the day of Uhud?’ He (saw) replied:

"Wakati kabila la Bikr bin Wa'il lilipokuja kuhiji, Mjumbe wa Allah ﷺ alimwambia Abu Bakr (ra): 'Nipeleke kwao na uniwasilishe kwao'. Basi wakawaendea, naye akajitambulisha kwao. Kisha akawaambia: 'Idadi yenu ni kubwa kiasi gani?' Wakajibu: 'Ni wengi na wenye nguvu'. Kisha akauliza:"

‘When the tribe of Bikr Bin Waa’il came to Hajj the Messenger of Allah (saw) said to Abu Bakr (ra): ‘Bring me to them and present me to them’. So they approached them and he presented himself to them. So he said to them: ‘How big is your number? They replied: ‘Many and substantial’. He then asked:

"Nguvu ya kuzuia (Man'ah) yenu ina nguvu kiasi gani?" Wakajibu:

‘How powerful is your deterrent force (Man’ah)?’ They replied:

"Hatuna Man'ah (nguvu ya kuzuia). Sisi tunapakana na Waajemi, na hatuwazuii, na hatuna mahusiano ya ujirani nao (yaani uadui na vita)." Basi Mjumbe wa Allah ﷺ aliona inatosha kuweka usemi wake katika kuwakumbusha Allah na kuwajulisha kwamba yeye ni Mjumbe wa Allah. (Kumbuka: Hakuna marejeo yaliyotajwa katika maandishi asilia, lakini nilipata Hadith yenye sauti sawa na maana hiyo hiyo iliyorekodiwa na Al-Haithami katika 'Majma' Az Zawaa'id'.)

‘We do not have Man’ah (preventative force). We neighbour the Persians and we do not prevent from them and we do not have neighbourly relations with them (i.e. hostilities and war)’. The Messenger of Allah (saw) then just found it sufficient to confine his speech to reminding them of Allah and informing them that he was the Messenger of Allah’ (Note: No reference was mentioned in the original text but found similar sound Hadeeth with the same meaning recorded by Al-Haithami in ‘Majma’ Az Zawaa’id’).

Pia kulikuwa na mazungumzo yaliyofanyika kati ya Nabii ﷺ na viongozi wa Bani ‘Aamir Bin ‘Sa’Sa’ah, wakati mmoja wao alipoeleza:

Also there are the negotiations that took place between the Nabi (saw) and the Notables of Bani ‘Aamir Bin ‘Sa’Sa’ah when one of them related:

Kijana mmoja alitujia kutoka Quraish akidai kuwa ni Nabii, na akitualika tumpe nguvu ya kinga (Man'ah).

‘A young man came to us from Quraish claiming to be a Prophet and inviting us to give him preventative force (Man’ah)

na kumsimamia na kumrejesha naye katika nchi yetu’.

and to stand by him and to take him back to our land with us’.

Mjumbe kutoka Bani Sa'sa'ah alisema: 'Je, unaonaje ikiwa tutakupa Bai'ah (kiapo cha utii)'

The negotiator from Bani Sa’sa’ah said: ‘What is your opinion if we were to provide you with the Bai’ah (pledge of allegiance)

na kisha Mwenyezi Mungu akakupa ushindi dhidi ya wale wanaokupinga, je, jambo (yaani utawala) litakuwa letu baada ya kufariki kwako? Akasema ﷺ: 'Jambo ni la Mwenyezi Mungu, naye huliweka mahali anapotaka kuliweka.' Wakasema: 'Je, basi tuifunue vifua vyetu mbele ya Waarabu na kubeba mzigo peke yetu? Kisha Mwenyezi Mungu atakapokupa ushindi, jambo (utawala)

and then Allah makes you prevail against those who oppose you, will the affair (i.e. rule) then belong to us after your passing? He (saw) then said: ‘The matter belongs to Allah and He places it where he wishes to place it’. They then said: ‘Do we then bare our chests before the Arabs and bear the brunt by ourselves. Then when Allah makes you prevail, the matter (rule)

Je, ataapewa wengine? Basi hatuhitaji jambo lako,' na hivyo wakakataa' (Seerah Ibn Hishaam na Seerah Al-Halabiyah sehemu ya 2 na Historia ya At-Tabari sehemu ya 2).

will then be given to other than us? We are therefore in no need of your matter’ and so they rejected’ (Seerah Ibn Hishaam and Seerah Al-Halabiyah part 2 and the History of At-Tabari Part 2).

Hii inaonyesha na kuongoza kwenye kukataa kukubali nusrah ambayo masharti yanawekwa na kubainishwa, katika hali ambapo nusrah inakusudiwa kwa ajili ya kuchukua utawala.

The indicates and guides to the rejection of accepting the Nusrah in which conditions are placed and stipulated in the case where the Nusrah is for the sake of taking the rule.

Pia tuna ushahidi wa mazungumzo yaliyofanyika kati ya Nabii ﷺ, Abu Bakr (ra) upande mmoja, na viongozi wa Bani Shaibaan upande wa pili. Yafuatayo ndiyo yaliyotajwa katika kitabu ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ cha Ibn Hishaam:

We also have as evidence the dialogue that took place between the Nabi (saw), Abu Bakr (ra) on one side and the chiefs of Bani Shaibaan on the other. The following is what was mentioned in the book: ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ by Ibn Hishaam:

Abu Bakr aliuliza: ‘Idadi yenu ni kubwa kiasi gani?’.

‘Abu Bakr asked: ‘How large is your number?’.

Mmoja wa viongozi wao aliyeitwa Mafrooq alisema: ‘Sisi ni zaidi ya elfu moja, na kikundi cha elfu moja hakitashindwa kwa urahisi (au na kikundi kidogo) (yaani, ni kikubwa)’.

One of their leaders called Mafrooq said: ‘We number more than one thousand and a thousand will never be defeated easily (or by a small group) (i.e. it is substantial)’.

Abu Bakr aliuliza: ‘Je, kiwango chako cha Man’ah (nguvu ya kinga) ni kipi?’

Abu Bakr asked: ‘What is the level of your Man’ah (preventative force’?

Mafrooq alisema: 'Jihadi ni wajibu kwetu, na kila watu wana kiwango chao cha uzito' (yaani, sisi ni watu tuliozoea vita)

Mafrooq said: ‘The struggle is obliged upon us and every people has a point of seriousness’( i.e. we are people well used to war)

Abu Bakr: 'Matokeo ya vita kati yenu na maadui zenu ni yapi?' Mafrooq: 'Tunapopigana huwa tuko katika moja ya hasira zetu, na vita huwa vikali.... Sisi tunapendelea farasi wetu kuliko watoto wetu, na tunapendelea silaha kuliko wanyama wa kukamua maziwa. Ushindi unatoka kwa Allah, wakati mwingine huishia kwa upendeleo wetu na wakati mwingine dhidi yetu. Inaonekana wewe ni ndugu wa Quraish?' Abu Bakr: 'Umeambiwa kuwa yeye ni Mtume wa Allah ﷺ? Huyu hapa (pale)'.

Abu Bakr: ‘What is the result of war between you and your enemies?’ Mafrooq: ‘When we fight we are in one of our furies and the battle is enraged.... We prefer our horses to our children and we prefer weapons to milking animals. The victory comes from Allah, sometimes it ends in our favour and sometimes against us. It appears that you are a brother of Quraish?’ Abu Bakr: ‘You have been informed that he is the Messenger of Allah? Here he is (over there)’.

Mafrooq: ‘Tumearifiwa kwamba yeye mwenyewe amesema hivyo’.

Mafrooq: ‘We have been informed that he himself has said that’.

Kisha wakaelekea mahali alipokuwepo Mjumbe wa Allah ﷺ huku wakisema: "Unawaalika nini, ewe ndugu kutoka Quraish?" Mjumbe wa Allah ﷺ aliwakabili na kusema: "Ninaita kushuhudia kwamba hakuna Ilaah isipokuwa Allah peke yake, wala Hana mshirika, na kwamba mimi ni Mjumbe wa Allah ﷺ. Ninawaalika mnipe hifadhi na mniunge mkono, kwa sababu Quraish wamepinga amri ya Allah na kukadhibisha Mjumbe Wake..."

They then headed to where the Messenger of Allah (saw) was whilst saying: ‘What are you inviting to O brother from Quraish?’ The Messenger of Allah (saw) met them and said: ‘I call to bear witness that there is no Ilaah other than Allah alone and He has no partner, and that I am the Messenger of Allah. I invite you to provide me with refuge and support me because the Quraish have gone into opposition to the command of Allah and belied His Messenger...’.

Mafrooq akasema: ‘Wallahi, watu ambao wamekukanusha na kukupinga wamekutungia uongo mkubwa.’

Mafrooq then said: ‘By Allah the people who have denied and opposed you have committed a huge lie against you’.

Kisha akazungumza na Al-Muthannaa Bin Haarithah, mmoja wa wazee wa kabila lao, kisha akasema: "...Tumefanya agano na Kisraa kwamba hatutafanya jambo jipya wala kumpa hifadhi mtu anayeleta jambo jipya, na ninaona kwamba jambo hili unalolitangaza ni jambo ambalo wafalme watalichukia. Kwa hiyo, ikiwa mnapenda, tunaweza kukupa hifadhi na ulinzi, na kukusaidia dhidi ya Waarabu katika maeneo yao."

He then spoke to Al-Muthannaa Bin Haarithah one of the elders of their tribe and then said: ‘...We have made a covenant with Kisraa stating that we will not do anything new or give shelter to someone bringing something new and I see that this matter that you are calling to is one that the Kings will be displeased with. Therefore if you like we can provide you with shelter and refuge and support you against the Arab in their territories.

Mtume wa Allah ﷺ alijibu: “Hukukosea katika jibu lako kwa kuwa umezungumza waziwazi, kwa kusema ukweli. Hata hivyo, Dini ya Allah haitasaidiwa kamwe isipokuwa na yule anayeikumbatia pande zake zote (yaani kikamilifu bila vizuizi vyovyote).”

The Messenger of Allah (saw) replied: ‘You have not committed a disservice in your reply as you have spoken clearly to the point with honesty. However the Deen of Allah will never be supported except by the one who encompasses all of its aspects (i.e. completely without any restrictions)’.

Ni wazi basi kwamba mazungumzo haya yalifanywa kwa lengo la kupata Hukm (utawala), na pia ni wazi kwamba Mjumbe wa Allah ﷺ hakukubali Nusrah (msaada) ambao ulikuwa haujakamilika au wenye vikwazo.

It is therefore clear that this dialogue was made for the sake of attaining the Hukm (rule) and it is also clear that the Messenger of Allah (saw) did not accept the Nusrah which was incomplete or restricted.

Vitendo hivi vya Nabii (saw) vinaeleza namna ya kusimamisha hukumu ya Allah juu ya ardhi katika hali ambayo mamlaka ni ya kufuru na ambapo wanaolingania kwa Allah ni Mustad'afeen (wanyonge na walioonewa). Kusimamishwa kwa Hukmu ya Allah ni Fardhi, na kazi kwa ajili yake ni Fardhi. Kwa hiyo, kitendo kinachobainisha na kufafanua Fardhi hiyo kina lazima na kinapasa kutekelezwa. Licha ya majaribio mengi ya Nabii (saw) kushindwa kuzaa matunda yaliyotarajiwa, Nabii (saw), kama tulivyokwisha eleza, hakuacha Tariqah (mbinu) hii. Badala yake aliendelea kuwaendea makabila na kutafuta Nusrah kutoka kwao, hadi alipoipata kutoka kwa Waislamu wa Yathrib.

These actions of the Nabi (saw) explain the manner of how the rule of Allah is established upon the earth in the reality where the authority is Kufr and where those calling to Allah are Mustad’afeen (weak and oppressed). The establishment of the Hukm of Allah is Fard and the work for its sake if Fard. As such the action that clarifies and explains that Fard is binding and must be abided by. In spite of many attempts by the Nabi (saw) failing to produce the sought after fruits, the Nabi (saw), as we have already explained, did not divert away from this Tareeqah (method). Rather he continued to approach the tribes and seek Nusrah from them until he attained it from the Muslims of Yathrib.

Katika vitabu vya Siyrah kama ‘Ar-Rawd Al-Anf’, ‘Taarekh At-Tabari’ na ‘Zaad Al-Ma’aad’ miongoni mwa vingine, imetajwa kwamba katika msimu mmoja wa Hija kundi kutoka kabila la Khazraj lilifika Makkah. Mtume ﷺ alikutana nao, akawaalika kwenye Uislamu, nao wakamwamini na kuukubali Uislamu. Kisha akajitambulisha kwao kama alivyojitambulisha kwa wengine, ili wamchukue kwao na kumsaidia, ili aweze kuufikisha Ujumbe wa Allah (SWT). Hata hivyo, walikuwa katika mgogoro na kabila la Aus kutokana na vita vilivyokuwa vikiendelea kati yao, nao wakahisi kwamba Mtume ﷺ kuondoka pamoja nao kungeweza kusababisha Aus kuukataa Da'wah yake. Hivyo wakamwambia (ﷺ) kundi hilo la Khazraj: "...Kwa sasa sisi tumetengana na tuna uadui baina yetu, na ukija kwetu leo ilhali bado hatujasuluhisha na kupatana, hatutakuwa kundi la kutosha kwako."

In the books of Seerah like ‘Ar-Rawd Al-Anf’, ‘Taarekh At-Tabari’ and ‘Zaad Al-Ma’aad’ amongst others it was mentioned: That in one of the Hajj seasons a group from amongst the Khazraj came to Makkah. The Nabi (saw) met them, invited them to Islaam and they believed in him and embraced Islaam. He then presented himself to them like he had presented himself to others in order for them to bring him to them and support him so that he could convey the Message of Allah (swt). However they were in a conflict with the Aus due to the war that had been occurring between them and they felt that the Nabi’s going along with them would lead to the Aus rejecting his Da’wah. So they (the Khazraji group) said to him (saw): ‘...We are currently distanced and hostile amongst each other and if you were to come to us today whilst we have not yet made up and reconciled we would not be a sufficient grouping for you.

"Na tunakuahidi kukutana nawe katika msimu ujao wa Hijja."

And we promise to meet you in the forthcoming Hajj season’.

Nabii (ﷺ) alifurahi, nao wakarudi kwa watu wao na kwa siri (au kwa busara) wakaeneza Da'wah kwao. Mwaka uliofuata walikuja kwenye Hijja kama walivyoahidi. Walikuwepo kumi kutoka Khazraj na wawili kutoka Aus. Nabii (ﷺ) alifanya kikao nao na kuitisha Bai'at ul 'Aqabah Al-Uolaa (Ahadi ya kwanza ya Al-'Aqabah), ambayo ilijulikana kama Bai'at un Nisaa' (Ahadi ya wanawake). Walipoondoka, Mjumbe wa Allah (ﷺ) alimtuma Mus'ab Ibn 'Umair pamoja nao ili awafundishe Qur'aan. Mus'ab alifanikiwa kuwaongoza watu wengi wa Al-Madinah na kuwavuta viongozi wao kadhaa. Uislamu ukajulikana sana Al-Madinah, na hakuna kabila wala familia kubwa isipokuwa ndani yake kulikuwa na Muislamu au Waislamu. Hakika S'ad Ibn Mu'aadh aliwashinikiza kabila lake lote, wanaume wao wote na wanawake wao, wakaukubali Uislamu. Hii ndiyo iliyotokea Al-Madinah, na kwa upande wa Makkah, hali ilikuwa kama tunavyojua. Mjumbe wa Allah (ﷺ) alikuwa anafahamu yaliyokuwa yanatokea Al-Madinah, naye alifurahishwa na hilo. Basi akaanza kujihusisha na kujadiliana na Waislamu wa Al-Madinah ili ahamie kwao, si tu ili aweze kufikisha ujumbe, bali pia ili aweze kuchukua utawala na mamlaka. Walijua na kuelewa kwamba Nusrah ambayo Mjumbe wa Allah (ﷺ)

The Nabi (saw) was pleased and they returned to their people and secretly (or discretely) carried the Da’wah to them. In the following year they came to the Hajj as they had promised. There were ten from the Khazraj and two from the Aus. The Nabi (saw) held a meeting with them and convened the Bai’at ul ‘Aqabah Al-Uolaa (The first pledge of Al-‘Aqabah) and it was known as the Bai’at un Nisaa’ (Pledge of the women). When they departed the Messenger of Allah (saw) sent Mus’ab Ibn ‘Umair along with them to teach them the Qur’aan. Mus’ab was successful in guiding many of the people of Al-Madinah and winning over a number of their leadership. Islaam became well-known in Al-Madinah and there was no clan or large family except that there was a Muslim or Muslims within it. Indeed S’ad Ibn Mu’aadh put pressure upon his whole clan including all of its men and women embrace Islaam. This was what happened in AlMadinah and as for Makkah then the situation was as we know. The Messenger of Allah (saw) was aware of what was happening in AlMadinah and he was pleased with that. He therefore began to engage and negotiate with the Muslims of Al-Madinah in order to move to them and not only so that he could convey the message but rather so that he could take over the rule (and authority). They knew and understood that the Nusrah which the Messenger of Allah (saw)

...ilimaanisha kutaka kwao kutangaza vita dhidi ya kila mtu, na kwa sababu hiyo hawakuwa tayari wala wameandaliwa kwa hilo mwanzoni. Hata hivyo, hali ngumu ya Waislamu (huko Makkah) iliwasukuma kuchunguza na kuangalia suala hili. Walifanya mkutano Al-Madinah, na matokeo yake waliamua kwenda kwa Nabii ﷺ na kumpa Bai'ah juu ya yote aliyoyadai na kuyaweka kama sharti.

sought from them meant declaring war upon everyone and as such they were not ready or prepared for that at the beginning. However the (dire) situation of the Muslims (in Makkah) motivated them to examine and look into this matter. They held a conference in Al-Madinah and as a result they decided to go to the Nabi (saw) and give him the Bai’ah upon all that he demanded and stipulated.

Al-Bayhaqi alisimulia kutoka kwa Jaabir (ra) kwamba alisema:

Al-Baihaqi related from Jaabir (ra) that he said:

Hivyo watu sabini miongoni mwetu walikutana na kufanya mkutano, nasi tukasema:

‘So seventy men from among us held a conference and meeting and we said:

"Kwa muda gani Mjumbe wa Allah ﷺ anapaswa kuachwa atupwe milimani mwa Makka akiishi kwa hofu?" Na hivyo tukasafiri kwake hadi tukamfikia. Nabii ﷺ aliwapa miadi ya siri iliyokuwa katikati ya siku za Tashriq, baada ya theluthi moja ya usiku kupita huko Al-‘Aqabah na baada ya kukamilisha Hija yao, ili waweze kumpa Bai‘ah ﷺ.

‘For how long should the Messenger of Allah (saw) be allowed to be cast out into the mountains of Makkah living in fear’. And so we travelled to him until we reached him’. The Nabi (saw) gave them a secret appointment which was in the middle of the days of At-Tashreeq, after a third of a night had passed at Al-‘Aqabah and after the completion of their Hajj, in order for them to provide the Bai’ah to him (saw).

Ka'b bin Maalik (ra) alisimulia: "Basi tulipomaliza Hija, na ikawa ni usiku ambao Mjumbe wa Allah ﷺ alikuwa ametuwekea kuwa ni wakati wa kukutana, tulilala usiku ule miongoni mwa watu wetu na mizigo yetu. Kisha ilipopita theluthi ya usiku, tulitoka kwenda kwenye miadi yetu na Mjumbe wa Allah ﷺ. Tulitembea kwa kunyata kama paka na kujaribu kujificha hadi tulipofika kwenye njia ya mlimani ya Al-'Aqabah. Kulikuwa na wanaume sabini na watatu miongoni mwetu na wanawake wawili... Tulikusanyika na kungoja hadi Mjumbe wa Allah ﷺ alipotufikia."

Ka’b Bin Maalik (ra) related: ‘Then when we finished the Hajj and it was the night which the Messenger of Allah (saw) had appointed for us, we went to sleep that night amongst our people and supplies. Then when a third of the night had passed by we went out to our appointment with the Messenger of Allah (saw). We crept stealthily like a cat and trying to remain hidden until we reached the mountain path of Al-‘Aqabah. There were seventy-three men amongst us and two women... We gathered and waited until the Messenger of Allah (saw) came to us’.

Alipofika Nabii ﷺ, aliwazungumzia nao wakamjibu. Wakamuuliza maswali fulani, naye ﷺ akawajibu, kisha wakamwapia kiapo cha utii. Hotuba ya Answaar katika mkutano ile ilikuwa ya umuhimu mkubwa, na ilijumuisha:

When the Nabi (saw) arrived he spoke to them and they spoke back to him. They asked him certain questions and he (saw) answered them and then they gave him the pledge of allegiance. The speech of the Ansaar in the meeting was of significance and it included:

Mtume wa Allah ﷺ alisema: ‘Je, nitakuchukulia Bai‘ah kwenu kwa msingi wa kwamba mtanilinda kwa njia ile ile mnayowalinda wanawake wenu na watoto wenu?’ Kisha Al-Baraa’ Bin Ma‘roor akamshika mkono wake na kusema: ‘Ndiyo, kwa yule aliyekutuma kwa Haqq (ukweli), hakika tutakulinda (na kukuzuia na madhara) kama tunavyowalinda wanawake wetu na familia zetu. Kwa hiyo tutakupa ahadi yetu, Ee Mtume wa Allah ﷺ, kwa kuwa sisi, kwa Allah, ni watu wa vita na tunaweza kutegemewa katika jambo hilo. Ni jambo linalorithiwa kutoka kizazi kimoja hadi kingine’.

The Messenger of Allah (saw) said: ‘Will I take the Bai’ah from you upon the basis that you protect me in the same way as you protect your women and sons’. Al-Baraa’ Bin Ma’roor then took hold of his hand and said: ‘Yes by the one who has sent you with the Haqq (truth) we will certainly protect you (and prevent you from harm) as we protect our women and families. So we will give our pledge O Messenger of Allah (saw) because we are by Allah people of war and can be relied upon in regards to it. It is a matter that is inherited one generation from the next’.

Kisha Al-‘Abbaas Bin Nadlah akasema, akasema: 'Je, mnaelewa mnachoahidi kwa mtu huyu?' Wakajibu:

Then Al-‘Abbaas Bin Nadlah spoke and said: ‘Do you understand what you giving your pledge to this man upon?’ They replied:

"Ndiyo." Akaendelea: "Unaapa kuutangazia vita kila mwekundu na mweusi miongoni mwa wanadamu."

‘Yes’. He continued: ‘You are giving your pledge to declare war upon every red and black from amongst mankind’.

Ibn ul Qayyim katika kitabu chake ‘Zaad Al-Ma’aad’ alitaja:

Ibn ul Qayyim in ‘Zaad Al-Ma’aad’ mentioned:

Jaabir ameeleta: Kwamba Nabii ﷺ alikaa Makkah kwa miaka kumi, akiwafuata watu majumbani mwao, katika misimu ya Hija na masoko ya Majnah na 'Ukaazh. Alikuwa akisema: "Ni nani atakayeniwekea makao, ni nani atakayeniunga mkono ili niweze kufikisha ujumbe wa Mola wangu (Rabb), nao wapate Al-Jannah (Peponi) kama malipo?" Hakumpata mtu yeyote wa kumuunga mkono na kumpa hifadhi, hadi mtu alipokuwa akisafiri kutoka Mudar hadi Yemen kwa jamaa zake, na watu wake wangemwambia: "Jihadhari na kijana wa Kiquraishi, asije akakudanganya." Yeye ﷺ

Jaabir related: ‘That the Nabi (saw) remained in Makkah for ten years approaching the people in their homes, in the Hajj seasons and the markets of Majnah and ‘Ukaazh. He would say: ‘Who will provide me with shelter, who will support me so that I can convey the messages of my Rabb (Lord) and then they will have Al-Jannah (Paradise) in return?’ He did not find anyone do support him and provide him with refuge to the point that a man would travel from Mudar to Yemen to his relatives and his people would say to him: ‘Beware of a Quraishi boy so that he does not mesmerize you’. He (saw)

alikuwa akitembea miongoni mwa watu akiwalingania kwa Allah ‘Azza Wa Jalla, nao walikuwa wakimuelekezea vidole. Hali hii iliendelea hadi Allah alipotutuma kutoka Yathrib. Basi mtu mmoja miongoni mwetu alimwendea, akamwamini, akafundishwa Qur’aan. Kisha akarudi kwa watu wake, nao wakaingia Uislamu kupitia yeye, na hali hii iliendelea hadi hakukuwa na nyumba miongoni mwa nyumba za Ansaar isipokuwa ndani yake kulikuwa na idadi ya Waislamu waliodhihirisha Uislamu wao. Kisha Allah alitutuma kwake. Tulifanya mkutano na tukakutana. Tukasema: ‘Hadi lini Mtume wa Allah ﷺ aachwe afukuzwe milimani mwa Makkah akiishi kwa hofu?’ Basi tukaondoka safari hadi tukamfikia wakati wa msimu wa Hija, tukakusanya Bai‘ah (ahadi) ya Al-‘Aqabah... Kisha tukasema: ‘Ee Mjumbe wa Allah, tunakupa ahadi yetu juu ya nini?’ Akasema ﷺ: ‘Mtaapa kusikiliza na kutii wakati wa uchangamfu na wakati wa uvivu, na kutoa mali wakati wa dhiki na wakati wa wepesi, na kuamrisha mema na kukataza maovu, na kwamba mtasema ukweli katika njia ya Allah bila kuogopa lawama ya mwenye kulaumu, na kwamba mtanisaidia nitakapokujieni na kunilinda kwa yale mnayojilinda nayo wenyewe, wake zenu na watoto wenu, kisha Al-Jannah (Pepo) itakuwa yenu’. Kisha tukasimama kula kiapo cha utii kwake. Kisha As’ad bin Zuraarah, ambaye alikuwa mdogo kuliko wote miongoni mwa sabini, aliinua mkono wake kutuhutubia na kusema:

would walk amongst the men inviting them to Allah ‘Azza Wa Jalla and they would be pointing at him with their fingers. This continued until Allah sent us from Yathrib. So a man from amongst us came to him, believed in him and was taught the Qur’aan. He then went back to his people and they embraced Islaam through him and this continued until there was no home from amongst the homes of the Ansaar except that there was within them a number of Muslims who manifested their Islaam. And Allah then sent us to him. We held a conference and met. We said: ‘For how long should the Messenger of Allah (saw) be allowed to be cast out into the mountains of Makkah living in fear’. So we left on a journey until we came upon him in the season of Hajj and we convened the Bai’ah (pledge) of Al-‘Aqabah... Then we said: ‘O messenger of Allah, what are we giving you our pledge upon?’ He (saw) said: ‘You will pledge upon hearing and obeying in time of activeness and time of laze, and to spend in the time of hardship and ease, and to order the Ma’rouf and forbid the Munkar, and that you say the truth in the way of Allah without fearing the blame of the one who blames, and that you will support me when I come to you and provide protection to me from that which you provide protection to yourselves, wives and children, and then AlJannah (paradise) will be yours’. We then rose to pledge allegiance to him. Then As’ad Bin Zuraarah who was the youngest of the seventy raised his hand to address us and said:

"Ngojeni kidogo enyi watu wa Yathrib! Hatukuvuka umbali huo mrefu isipokuwa kwa sababu tuna imani ya kina kwamba yeye ni Mjumbe wa Allah ﷺ. Tumekwisha kuamini kwamba kumfuata yeye kunamaanisha kujitenga na Waarabu wote kwa ujumla, na kunamaanisha kifo cha watu wetu bora..."

‘Hold on for a moment O people of Yathrib! We have not covered that long distance except because we have had deep belief that he is the Messenger of Allah. We are already convinced that following him means breaking away from all the Arabs in their entirety and it means the death of our best...

"Ikiwa mtashikamana na jambo hili, basi shikamaneni nalo, na thawabu yenu itakuwa kutoka kwa Mwenyezi Mungu. Lakini ikiwa mnaogopa kwa ajili ya nafsi zenu, basi nawasihi mliache sasa, kwa sababu hilo litakuwa na udhuru zaidi mbele ya Mwenyezi Mungu." Wakajibu: "Ee As'ad! Ondoa mkono wako kutoka kwetu, kwa Mwenyezi Mungu hatutaiacha Bai'ah hii, wala hatutajitenga nayo (pamoja na wajibu na majukumu yake)." Hivyo tukamwendea yeye, mtu mmoja mmoja, naye akaipokea kutoka kwetu kwa sharti kwamba tutapewa Al-Jannah.

Should you persevere upon this course, then hold fast to it and your reward will be from Allah. However if you fear for yourselves then I urge you to give it up now because it would be more excusable for you in front of Allah’. They replied: ‘O As’ad! Take away your hand from us because by Allah we will not abandon this Bai’ah and we will never separate ourselves from it (and its obligations and responsibilities). So we approached him, one man at a time and he took it from us on the stipulation that we would be granted Al-Jannah’.

(Imepokewa na Ahmad na Al-Bayhaqi, na ikaainishwa kuwa Sahih na Al-Hakim, na Adh-Dhahabi akakubaliana naye. Ibn Kathir alisema katika Seerah yake: Isnadi hii ni Jayyid (nzuri) kwa sharti la Muslim. Ibn Hibban aliiainisha kuwa Sahih.)

(Recorded by Ahmad and Al-Baihaqi, and was classified as Saheeh by Al-Haakim and agreed upon by Adh-Dhahabi. Ibn Katheer said in his Seerah: This Isnaad (chain) is Jayyid (good) according to the condition of Muslim. Ibn Hibbaan classified it as Saheeh).

Bai'ah hii iliitwa Bai'at ul-Harb (ahadi ya vita) kwa sababu iliidhinisha matumizi ya nguvu na upanga ili kulinda utekelezaji wa Uislamu na kumlinda Nabii ﷺ na Maswahaba wake (radhi za Allah ziwe juu yao).

This Bai’ah was called the Bai’at ul-Harb (the pledge of war) because it approved of the use of force and the sword to protect the application of Islaam and protect the Nabi (saw) and his Sahaabah (rah).

Baada ya kukamilika kwa Bai'ah hii, Nabii ﷺ aliwaamuru Maswahaba zake wahamie Al-Madinah. Wakaenda, kisha Nabii ﷺ akiwa pamoja na Abu Bakr (ra) wakaanza safari yao ya Hijrah siku hiyo hiyo ambayo wakuu wa Makkah walikuwa wamekubaliana kumuua. Kuwasili kwake Al-Madinah kulimaanisha kutangazwa kwa Dola ya Kiislamu na kutangazwa kwa mamlaka ya Shari'ah. Al-Madinah Al-Munawwarah ilikuwa kituo cha kuanzishwa na kuungwa mkono kwa Dola ya Kiislamu, na kutimizwa kwa Haakimiyah ya Allah duniani.

After the completion of this Bai’ah the Nabi (saw) commanded his companions to make Hijrah to Al-Madinah. So they went and then the Nabi (saw) accompanied by Abu Bakr (ra) began their journey of Hijrah on the very same day that the chiefs of Makkah had agreed to kill him. His arrival in Al-Madinah signified the announcement of the Islamic State and the sovereignty to the Shar’a. Al-Madinah AlMunawwarah represented the establishment and support point for the Islamic State and the realisation of the Haakimiyah of Allah upon the earth.

Hii basi inaonyesha wazi uhalisia wa kutafuta Nusrah na umuhimu wake kuhusiana na kuanzishwa kwa Dola ya Kiislamu. Inaonyesha kwamba ni jambo la kivitendo, kwamba ni amri kutoka kwa Allah Ta'aalaa, na kwamba ni njia ambayo Nabii ﷺ aliyoanzisha nayo Dola ya Kiislamu. Kwa hiyo, si mtindo wa hiari wa kufikia utawala huo. Bali ni Hukmu Shar'iy miongoni mwa Ahkaam (hukumu) za Tareeqah. Pia inaonyesha wazi kwamba hakuna njia sahihi kiuhalisia isipokuwa njia hii.

This therefore makes clear the reality of seeking the Nusrah and its importance in respect to the establishment of the Islamic State. It shows that it is practical, that it represents a command from Allah Ta’Aalaa and that it is the way in which the Nabi (saw) established the Islamic State. As such it is not a style of choice for the rule to be attained. Rather it is a Hukm Shar’iy from amongst the Ahkaam (rulings) of the Tareeqah. It also makes clear that there is no correct method in reality other than this method.

Na kama lengo la fikra ya Kiislamu au la Muislamu lilikuwa ni kuwatoa watu kutoka kwenye kuabudu waja hadi kumwabudu Rabb (Mola) wa waja, kutoka kwenye dhulma ya dini nyingine hadi kwenye haki ya Uislamu, kutoka kwenye finyu ya Dunia hadi kwenye upana wa Dunia na Aakhirah, na kwa kuwa hayo yote hayawezi kutimizwa bila Dola ya Kiislamu, basi katika hali hii Nusrah na kuitafuta kwa wale walio nayo, ili kusimamisha jambo hili, ni jambo kubwa zaidi katika Dini baada ya Aqeedah. Na malipo, kama ilivyotajwa katika riwaya zote, kwa anayetoa Nusrah ni Jannah, iwe hiyo ni Nusrah inayowezesha kufikishwa kwa ujumbe au Nusrah ya kuchukua na kushika utawala. Yote haya yanaelekeza kwenye umuhimu wa wale wanaotoa Nusrah, na heshima yao na hadhi yao mbele ya Allah Ta'aalaa. Hili limefafanuliwa katika riwaya tulizozitaja hapo juu, na pia kuna riwaya ambayo At-Tabaraani ameipa daraja la Hasan, iliyopokewa kutoka kwa ‘Uqbah Bin ‘Aamir, ambaye alisema:

And if the Islamic thought or the objective of the Muslim was to bring the people out from the worship of servants to the worship of the Rabb (Lord) of the servants, from the oppression of other Deens and into the justice of Islaam, from the narrowness of the Dunyaa do the wide expanses of the Dunyaa and the Aakhirah, whilst all of this cannot be accomplished without the Islamic State, then in this case the Nusrah and seeking it from those who possess it, in order to establish this matter, represents the greatest matter in the Deen after the Aqeedah. And the recompense as has been mentioned in all of the narrations for the one who provides the Nusrah is Jannah, whether this is the Nusrah which enables the conveyance of the message or the Nusrah for assuming and taking hold of the rule. All of this guides to the significance of those who provide the Nusrah, and their honour and standing before Allah Ta’Aalaa. This has been made clear in the narrations that we have mentioned above and there is also a narration which At-Tabaraani has classified as Hasan related from ‘Uqbah Bin ‘Aamir who said:

Talab un-Nusrah (kutafuta nguvu ya kuungwa mkono)

Njia ya kwanza au mbinu ya kwanza

Njia ya pili au mbinu ya pili:

Njia ya tatu au mbinu ya tatu

The first

Pili: