Kuanzisha nguvu au mamlaka itakayotekeleza na kutimiza utekelezaji wa Uislamu, kuulinda, na kuwa na uwezo wa kueneza Da'wah yake duniani kote.
Bringing into existence the power or authority that will realise and accomplish the application of Islaam, its protection and possess the capability to spread its Da’wah to the world.
Mambo haya mawili ndiyo kitovu ambacho kazi makini ya kuanzisha Dola ya Kiislamu inazunguka, na ndiyo kitovu ambacho mapambano dhidi ya Kufr, mifumo yake, na wale wanaoilinda yanafanyika.
These two matters represent the axis that the serious Islamic work to establish the Islamic State revolves around and they represent the axis upon which the struggle with Kufr, its systems and those who guard them takes place.
Ni muhimu kutaja hapa kwamba haiwezekani kufanya kazi ya kuleta nguvu itakayotekeleza Uislamu kabla ya kwanza kuzalisha maoni ya umma kwa ajili yake ndani ya jamii na mazingira yake, pamoja na utayari au hali ya kuwa tayari kwa kuutekeleza. Vivyo hivyo, haiwezekani kutangaza (au kutangaza hadharani) Dola ya Kiislamu kabla ya kuwepo kwa maoni ya umma ya Kiislamu yanayotaka kuwepo kwake, yanayoiunga mkono na yanayoiona kuwa ni suluhisho la Haqq, Waajib na sahihi kwa hali yake halisi na matatizo yake. Haitoshi kusema kwamba Waislamu wapo, kwamba wanawakilisha Ummah wa Kiislamu kwa jumla yao, na kwamba Aqeedah yao ni ya Kiislamu. Hii ni kwa sababu inahitajika wawe Waislamu wenye ufahamu kuhusu Uislamu, si waliopotoshwa wala waliodanganywa kuhusu wajibu wa kuutekeleza, kuwepo kwake kisiasa, au umbo la kuwepo kwake. Hivyo, ikiwa Waislamu wanaita kwa msingi wa uzalendo wao au utaifa wao, au kwa kutenganisha Dini na maisha, au demokrasia, na wanadanganywa na watawala wao, mifumo yao, au 'Ulamaa wa wenye mamlaka, na mambo mengine yanayofanana na hayo, basi katika hali hiyo hawatakuwa tayari. Watabaki kuwa wale wanaodanganywa na uongo na upotoshaji ambao utawasababishia kupoteza nguvu zao kubwa za kiroho na nguvu zao zenye uwezo. Ikiwa ufahamu wa jumlaulio sahihi utakuwepo kuhusiana na kuanzishwa kwa Dola ya Kiislamu na kurejeshwa kwa mfumo wa maisha wa Kiislamu, na kuwepo kwa Dola ya Kiislamu kukawa ni matakwa ya Waislamu, basi wakati huo itakuwa ni wajibu kuleta nguvu itakayoweza kuanzisha chombo cha Dola ya Kiislamu, kuondoa msingi wa uungaji mkono wa Kufr na nguvu zake, kisha kutekeleza Uislamu mahali pake.
It is important to indicate here that it is not possible to work to bring about the power that will implement Islaam before first generating the public opinion for it within the society and the environments for it and the preparedness or readiness for its application. Similarly it is not possible to declare (or announce) the Islamic State before the existence of the Islamic public opinion that desires its existence, supports it and views it as a Haqq, Waajib and correct solution to its reality and issues. It is not enough to say that the Muslims exist, that they represent an Islamic Ummah in their entirety and that their Aqeedah is Islamic. This is because it is required for them to be Muslims who have awareness about Islaam and not misguided or deceived in respect to the obligation of its application, its political existence or the shape of its existence. So if the Muslims are calling based on their patriotism or nationalism or the separation of the Deen from life or democracy, and are being deceived by their rulers, systems, or the ‘Ulamaa of those in authority and anything similar, then in that case they would not be ready. They would remain as those who are deceived by the falsities and misconceptions which would caus them to lose their potent great spiritual strength and force. If the sound general awareness is brought into existence related to the establishment of the Islamic State and the resumption of the Islamic way of life, and the existence of the Islamic State has become a demand of the Muslims, then at that time it would be obligatory to bring about the power that will be able to establish the entity of the Islamic State, remove the Kufr support base and its power, and then apply Islaam (in its place).
Hili linategemea kiwango cha kuenea kwa fikra ya Kiislamu na fikra inayohusiana na kuwepo na kuwapo kwa Dola itakayotekeleza na kutumia Uislamu. Hii inawalazimu wabebaji wa Da'wah ya Uislamu, ili Dola ya Kiislamu isimamishwe, kwamba mawazo yao, hisia zao na misimamo yao viungane na kusaidiana katika kila mahali duniani, hasa katika ulimwengu wa Kiislamu, na hasa zaidi katika eneo la ulimwengu wa Kiislamu linaloandaliwa kuwa Dola ya Khilafah. Hili linahitaji kuwepo kwa chama cha kisiasa cha Kiislamu (Hizb) kinachofanya kuanzishwa kwa Dola ya Kiislamu kuwa lengo na madhumuni yake. Chama hicho kitapitisha fikra na Ahkaam Shar'iyyah zitakazokiunganisha, kisha kitafanya kazi ya kuzipeleka kwa Ummah, ili kujenga ufahamu wa jumla juu yake na kuzalisha mazingira yanayozitegemeza. Ni lazima kiendelee na kazi hii ili kuzifanya kuwa dhana za Ummah, na ziwakilishe matakwa ya Ummah wa Kiislamu, hasa katika eneo la kazi iliyolengwa (Majaal) na sehemu zilizobainishwa kuwa sehemu ya kuanzia na kuegemea (Nuqtat ul Irtikaaz) kwa Dola ya Kiislamu.
This depends upon the extent of the spread of the Islamic thought and the thought related to the existence and presence of the State that will implement and apply Islaam. This makes it imperative upon the carriers of the Da’wah to Islaam, in order for the Islamic State to be established, for their thoughts, sentiments and positions to be supportive of one another in all places of the world, specifically the Islamic world and even more specifically in the area in the Islamic world which is being prepared to be the Khilafah State. This requires the existence of an Islamic political party (Hizb) that makes the establishment of the Islamic State its goal and objective. It would adopt thoughts and Ahkaam Shar’iyah that would unify it and then it would work to bring these into the Ummah, to establish a general awareness upon them and generate supporting atmospheres for them. It must continue in this work so as to make them the concepts of the Ummah and so that they represent the demand of the Islamic Ummah, particularly in the area of the focused work (Majaal) and the places that have been specified to be the starting and support point (Nuqtat ul Irtikaaz) for the Islamic State.
Kuhusu suala la pili, ambalo ni nguvu iliyo nyuma ya mabadiliko makubwa (yaani kufanya mapinduzi) na mahitaji yake yanayowezekana, imeshurutishwa kwamba wawe na uwezo wa kulinda utekelezaji wa Uislamu ndani na nje, na kudumisha mwendelezo wa utekelezaji huu. Mafanikio kuhusiana na kufikia suala hili la pili yatategemea mafanikio kuhusiana na kutimiza suala la kwanza.
As for the second issue which is the power behind the radical change (i.e. to make a coup) and its potential requirements, then it is stipulated that they have the capability to protect the implementation of Islaam internally and externally and to maintain the continuance of this implementation. The success in relation to attaining this second issue will be in accordance to the success in relation to accomplishing the first issue.
Haya yote si jambo lisilowezekana kama Mashaytwani wa tawala hizo wanavyojaribu kuonyesha, wao wenyewe pamoja na mabwana zao na mawakala wao. Kwa hakika tawala nyingi hizi za ukafiri hazikufikia nafasi ya kutawala ila kwa njia ya mapinduzi au kwa nguvu ya kijeshi inayojilazimisha juu ya watu. Tofauti na mapinduzi hayo, hata hivyo, ni kwamba hayakutegemea fikra za watu wala nguvu zao, bali yalitegemea na bado yanategemea mataifa ya kikoloni yasiyoamini. Kwa sababu hiyo, tawala hizi dhalimu hazikuhitaji kazi yoyote ya kisiasa ndani ya Ummah ili kupeleka fikra mahsusi kwao, kwa kuwa zilitegemea nguvu za nje ya Ummah, kwani zilikuwa ni mawakala na wasaliti. Kwa upande wa Dola ya Kiislamu, yenyewe inategemea nguvu na uwezo wa Waislamu, na hivyo kazi ya kisiasa ni wajibu ili kupeleka fikra ya Kiislamu kwa Ummah, ili iwasukume kutoa utiifu wao kwa Khilafah na kujitolea kwa ajili ya Uislamu. Na ili Dola iwe ya Kiislamu kwa kweli na kikamilifu, na iwe na uamuzi wake huru, basi Waislamu ndio lazima wawe chanzo cha nguvu zake na chombo cha kuilinda na kuihifadhi.
All of this is not impossible like the Shayaateen of the regimes, their masters and agents have attempted to portray. Indeed most of these existing regimes of disbelief did not reach the position of ruling except by way of a coup or by a military power enforcing itself upon the people. The difference however in respect to those coups is that they did not rely upon the thoughts of the people and their strength but rather they relied upon and still rely upon the colonial disbelieving states. For this reason, the likes of these tyrannical states did not require any political work within the Ummah in order to carry specific thoughts to them and this is because they were reliant upon powers that were external to the Ummah, as they were agents and traitors. As for the Islamic State, then it is reliant upon the strength and power of the Muslims and as such the political work is obligatory in order to carry the Islamic thought to the Ummah so that it will push her to provide her loyalty to the Khilafah and to sacrifice in the way of Islaam. And in order for the State to be really and truly Islamic and to be in possession of her will, then the Muslims must represent the source of its strength and the tool for safeguarding it and its protection.
Tutarudia tena kauli kwamba Dola ya Kiislamu ndiyo chombo cha utekelezaji (kutekeleza) cha Uislamu, na kwamba haiwezekani kutekeleza chochote katika Dunia (maisha ya dunia hii) bila nguvu yenye uwezo na mamlaka ya kufanya hivyo. Ili kuiweka nguvu hii katika uhalisia, kumekuwepo maoni na mitazamo mingi, kumekuwepo majaribio na uzoefu kadhaa, baadhi yake yakiwa ya kiakili nyepesi na mengine si hivyo, baadhi yakiwa ya dhati na mengine si ya dhati. Jambo ambalo ni la lazima kabisa ni kwamba jambo hili lipewe umakini na uangalifu mkubwa, na kwamba fikra zifanyike kwa msingi wa Ikhlaas (kutakasa nia) na uaminifu, huku ukiendelea kushikamana na lengo la kuleta nguvu hii yenye uwezo na mamlaka. Kwa mfano, si lazima kwa Hizb fulani, harakati, Jamaa'ah (kundi) au mtu fulani kufikia nafasi ya kutawala; bali sharti pekee ni kwamba Uislamu uletwe katika utawala, na Uislamu utekelezwe mahali ambapo utawala ni kwa yale aliyoyateremsha Allah (swt), na mahali ambapo Dini imesimamishwa kikamilifu bila upotoshaji wowote au maelewano kwa kisingizio cha hali za kimazingira, mabadiliko, usasa na mengineyo.
We will repeat the statement here that the Islamic State is the executive (implementing) entity of Islaam and that it is not possible to implement anything in the Dunyaa (life of this world) without a competent power that is capable in this regard. To bring this power into existence there have been many opinions and views, there have been a number of experiments and experiences, some of which have been naive whilst others have not, and some of them have been sincere whilst others have not been. What is absolutely essential is that great care and attention must be given to this matter and that thinking is undertaken upon the basis of Ikhlaas (sincerity) and truthfulness whilst continuously sticking to the aim in respect to bringing about this (capable and competent) power. For example, it is not required for a certain Hizb, movement, Jamaa’ah (group) or person to reach the position of ruling, but rather the only requirement is for Islaam to be brought to the rule and for Islaam to be applied where the ruling is by what Allah (swt) has revealed and where the Deen is established completely without any distortion or compromise based on arguments of circumstances, developments or modernisation and so on.
Na kazi ya kuleta nguvu hii katika uhalisia, ambayo ndiyo jambo la pili, ni kuipata kutoka vyanzo vyake na sehemu mbalimbali inamopatikana na kuwepo ndani ya Ummah. Kisha ni kuihamasisha kwa Aqeedah na mawazo ya Uislamu ili iwe mtumishi wa Uislamu, utekelezaji wake, na kubeba Da’wah yake. Nguvu hii kwa hiyo haitafutwi kutoka mahali ambapo haipo; hivyo haitafutwi kutoka kwa Waislamu dhaifu na waliodhulumiwa, wala kutoka kwa maadui wa Uislamu na Waislamu, wasaliti, na sehemu za shaka na tuhuma.
And the work to bring this power into being, which is the second matter, means attaining it from its sources and the different places in which it is found and located within the Ummah. It is then to motivate it by the Aqeedah and the thoughts of Islaam so that it becomes a servant to Islaam, its application and the carrying of its Da’wah. This power is therefore not sought from where it does not exist; so it is not sought from the weak and oppressed Muslims or from the enemies of Islaam and the Muslims, traitors and places of doubt and suspicion.
Kutafuta nguvu au mamlaka hii na kujaribu kuifanya itumike kwa ajili ya kutekeleza Uislamu na kuifanya iwe chini ya Ahkam zake, ndicho kinachoitwa Talab An-Nusrah (kutafuta Nusrah/msaada). Hii inamaanisha kufanya mabadiliko makubwa na kutekeleza Uislamu katika Majaal (uwanja).
This searching for a power or force and seeking to make it a servant for the application of Islaam and subservient to its Ahkam, is what is called Talab An-Nusrah (seeking the Nusrah/support). This means undertaking a radical change and to apply Islaam in the Majaal (area)
ambamo ushindi (nusrah) umepatikana kwa utekelezaji kamili na wa kina.
in which the Nusrah has been attained for a complete and comprehensive application.
Huu ndio mbinu ya vitendo na yenye ufanisi. Kulingana na Shari'ah hakuna njia nyingine; kivitendo hakuna njia nyingine, ndiyo aliyoifanya Nabii ﷺ, na kupitia hiyo alitangaza kuanzishwa kwa Dola ya Kiislamu. Kuhusu jinsi nguvu hii au Nusrah inavyopatikana na namna Nabii ﷺ
This is the practical and effective methodology. There is no other path according to the Shar’a; practically there is no other way, it is what the Nabi (saw) did and through it he (saw) declared the establishment of the Islamic State. As for how this power or Nusrah is brought into being and the manner in which the Nabi (saw)
ilipatikana, basi hili ni jambo lililopuuzwa na Waislamu kutokana na vitendo vya udanganyifu na upotoshaji vilivyofanywa na tawala na vibaraka wao, hasa Maulamaa wa serikali wa mamlaka na wahubiri wa watawala. Ni somo hili ndilo tutakalolijadili na kulieleza kwa kina katika sura inayofuata, Inshaallah.
attained it, then this is an aspect that has been neglected by the Muslims due to the actions of deception and misguidance practised by the regimes and their agents, particularly the State ‘Ulamaa of the authority and the preachers of the rulers. It is this subject that we will discuss and explain in detail in the following chapter Inshaa Allah.
Allah (SWT) amesema:
Allah (swt) said: