Tangu kuanza kwa Uislamu, mapambano na mgongano kati ya Kufr na Imani vimekuwa vikali zaidi. Havijawahi kukoma siku hata moja, na hayatakoma kamwe, iwe milio ya panga inasikika au haisikiki, na iwe sauti za ndege za kivita zinavuma au hazivumi.

Since the dawn of Islaam the struggle and clash between Kufr and Imaan has been at its severest. It has not ceased for a day and it will never stop whether the striking of the swords or the sounds of aircraft are heard or not heard.

Hakika mapambano kati ya Haqq na Baatil yalianza na kuwa makali tangu wakati Allah (swt) alipomuumba Aadam (as) na kumfundisha, kumwamuru na kumkataza. Amri ya Allah na katazo lake viliwakilisha Haqq, na kila kitu kilichokuwa kinapingana nayo au kilichoelekea mbali nayo kiliwakilisha Baatil.

Indeed the struggle between the Haqq and the Baatil began and became severe from the time that Allah (swt) created Aadam (as) and taught, commanded and forbade him. The command of Allah and his forbidding represented the Haqq and everything that was in opposition to it or diverted away from it represented the Baatil.

Allah (SWT) alimuumba Aadam (AS) na mkewe, akawaambia wote wawili:

Allah (swt) created Aadam (as) and his wife and said to them both:

Lakini kiongozi wa upotevu na uongo alinong'oneza kwao na kusema:

However the chief of misguidance and falsehood whispered to them and said:

Hivyo basi, hili lilikuwa tendo la kwanza kabisa la udanganyifu na upotevu, na Allah (swt) alikuwa ameonya na kumfundisha Aadam (as) kwamba Shaytaan ni adui yake:

This therefore represented the very first act of deception and misguidance and Allah (swt) had warned and taught Aadam (as) that Shaytaan was his enemy:

Hakika Da'wah ya Haqq na Imani imejengwa juu ya kufichua Haqaa'iq (ukweli) na kuzishikilia, na imejengwa juu ya kutofautisha haki na batili katika kila jambo na kila hali. Haqaa'iq (ukweli) wa mambo na vitu ndio unaoongoza kwenye Imani, na ndiyo sababu Aayaat nyingi zimekuja zikimtaka mwanadamu kuchunguza na kutafakari kila kilichoumbwa, ili apate kuijua Haqaa'iq, azishikamane nazo na kuzishikilia. Haqaa'iq (ukweli) wa mambo ndio unaomwongoza mtu kujua ukweli, kujua lililo sahihi, na kumlinda na kuanguka katika makosa na upotevu, pamoja na yale yanayotokana na hayo katika kufuata njia za Shaytwaan.

Indeed the Da’wah of the Haqq and Imaan is established upon revealing the Haqaa’iq (truths) and upholding them and it is established upon distinguishing the right from the wrong in every issue and case. The Haqaa’iq (triuths) of matters and things is what leads to the Imaan and it is for this reason that many Aayaat have come demanding from the human to examine and think about all what has been created so that he can know the Haqaa’iq, stick to them and uphold them. The Haqaa’iq (truths) of matters is what leads to knowing the truth, what is correct and protects from falling into error and mistake and what results from that in terms of following the paths of Shaytaan.

Allah (SWT) alisema:

Allah (swt) said:

Mbali na haya, kuna Aayaat nyingi nyingine zinazomwita na kumhimiza mwanadamu kuchunguza, kufikiri, kutafakari na kuzingatia.

In addition to these there are many other Aayaat that call and invite the human being to examine, think, ponder and reflect.

Yeye anayefanya Haqaa'iq (ukweli/mambo halisi) kuwa msingi wa fikra zake na kujenga juu yake kwa njia sahihi, basi Allah atampa Tawfeeq ya kufikia haki. Mwito na kulingania kwenye Haqq (haki) huzidi kuwa imara na kuwa na yakini kadiri mambo yanavyokuwa yameelezwa wazi na kudhihirika katika hali yake halisi. Uislamu ulipowataka watu kuwa na Imani, haukuwataka kuwa na Imani katika jambo lolote linalopingana na Haqaa'iq au ambalo halijajengwa juu yake kwa njia sahihi.

The one who makes the Haqaa’iq (truths/facts) the basis of his thought and builds upon that in a sound manner then Allah will give him the Tawfeeq to arrive to the truth. Calling and inviting to the Haqq (truth) increases in firmness and certainty as long as matters have been made clear and manifest upon their true reality. When Islaam demanded from the people to have Imaan it did not demand from them to have Imaan in any matter that contradicted with the Haqaa’iq or was not built upon them in a sound manner.

Allah (swt) aliwaamrisha watu waamini Malaika, Vitabu, Mitume, Siku ya Hukumu, Peponi (Al-Jannah) na Motoni (Naar), ambayo yote ni mambo ambayo akili haiwezi kuyathibitisha wala kuyathibitisha kwa ushahidi. Kwa hiyo, imani juu ya haya haikudaiwa mpaka pale Allah (swt) alipomtuma Mtume ili awafahamishe ukweli huu (Haqaa'iq) ambao hauko ndani ya upeo wa hisi, na kwa sababu hiyo hauwezi kuingia katika eneo la fikra na uchunguzi.

Allah (swt) commanded the people to believe in the Malaa’ikah (angels), the Kutub (books), the Rusul (Messengers), the Day of Judgment and Al-Jannah (paradise) and the Naar (fire of hell) which are all matters that the mind cannot affirm and prove. Therefore belief in these was not demanded until after He (swt) had sent a Messenger to inform them about these Haqaa’iq (truths/facts) which do not fall within the scope of the senses and as such they cannot fall under the area of thought and examination.

Na Allah (SWT) alipomtuma Nabii Muhammad ﷺ na Manabii wote wa Allah, amani na rehema ziwe juu yao wote, ili kuwafahamisha watu Haqaa'iq (ukweli) ambao hauwezekani kuufikia kwa njia ya akili, na kuwafahamisha amri zake na makatazo yake, Yeye (SWT) hakuwatuma mtu kama mtu mwingine yeyote kwa upande wa uwezekano wake wa kupotoshwa na ukweli, uongo, kusahau au kukosea.

And when Allah (swt) sent His Nabi Muhammad (saw) and all of His Anbiyaa (prophets), peace and prayers upon them all, to inform the people of the Haqaa’iq (truths) that cannot possibly be arrived at by way of the mind and to inform them of his commands and prohibitions, He (swt) did not send a man like any other man in respect to his susceptibility to truth, lying, forgetfulness or mistake.

Kwa hiyo Qur-aan inawaalika kusoma hakika ya uumbaji na kuufahamu Haqaa'iq (ukweli), ili ufahamu wa kweli na sahihi kwa kila suala na kila kisa upatikane kwa kujengwa juu yake. Qur-aan imeziweka Haqaa'iq kwa namna ya kabisa, isiyo na shaka.

Therefore the Qur’aan invites study of the reality of the creation and to comprehend its Haqaa’iq (truths) so that the truth and right understandings for every issue and case can be arrived at built upon it. It has established the Haqaa’iq in an absolute manner:

Allah (SWT) anasema:

Allah (swt) says:

Msingi ambao watu wa Imani na Haqq wanautegemea katika mapambano kati ya Haqq na Baatil (ukweli na uongo) ni Haqaa'iq zinazohusu uumbaji (ulimwengu), binadamu na maisha, pamoja na Haqaa'iq za Dini ya Uislamu.

The basis which the people of Imaan and the Haqq rely upon in the struggle between the Haqq and the Baatil (truth and falsehood) is the Haqaa’iq related to the creation (universe), the human and the life in addition to the Haqaa’iq of the Deen of Islaam.

Da'wah ya Haqq inahusika na kueleza mambo, masuala na uhalisia wa mambo kama yalivyo hasa (Haqeeqah). Da'wah ya Baatil (uongo), kwa upande mwingine, inahusika na kuwapofusha watu kwa kutoka kwenye Haqaa'iq (uhalisia wa kweli), kwa kuingiza dhana za uongo ndani yake, ili hisia zidanganywe, au ili mtazamo sahihi na fikra safi zipotoshwe, au ili Baatil ionekane kama Haqq, au Haqq ionekane kama Baatil. Lengo kuu la Da'wah yake ni kupamba Baatil, kuipendezesha na kuwavutia watu kuelekea humo, ili ikubalike.

The Da’wah to the Haqq is concerned with the explanation of things, matters and realities upon their true reality (Haqeeqah). The Da’wah to Baatil (falsehood) on the other hand concerns itself with blinding people from the Haqaa’iq (true realities), inserting false concepts within them so that the senses are deceived or so that the correct view and sound thought is corrupted or so that the Baatil is imagined to be the Haqq or the Haqq imagined to be Baatil. Its Da’wah’s main concern is to adorn the Baatil, beautify it and entice towards it so that it becomes accepted.

Hili limedhihirishwa katika Aya Tukufu ifuatayo:

This has been illustrated in the following Noble Aayah:

Hivyo ndivyo alivyofanya Iblisi alipojaribu kumfanya Aadam (as) ateleze:

This therefore is what Iblees did when he sought to cause Aadam (as) to slip (up):

Kwa hakika, ukweli halisi ulio wazi, unaofupisha kiini cha mapambano kati ya haki na batili, ni kwamba watu wa Baatil (batili) watapamba batili, dhana potofu na upotovu, huku wakisisitiza na kushikilia kwamba hizo ni kweli na ukweli halisi. Wanadai kwamba wanawakilisha Sunan (sheria za asili zinazojirudia) za uumbaji na maisha, Sunan za maendeleo, ustawi na uamsho, na kwamba wanawakilisha malengo, matumaini na njia za wokovu. Wakati huo huo, wanakaribia Haqaa’iq (ukweli/hakika) halisi na kuzipotosha, wakizionyesha kama uongo na udanganyifu, au kwamba ni mambo yasiyowezekana, ya kudhania na kama mwangaza wa jangwani, huku wakiwadanganya watu kuhusu madai na madai yao wenyewe ya uongo.

Indeed the clear true reality which summarizes the essence of the struggle between the truth and the falsehood is that the people of Baatil (falsehood) will beautify the falsehoods, misconceptions and misguidance whilst insisting and maintaining that they represent the truths and facts. They claim that they represent the Sunan (natural recurring laws) of the creation and life, the Sunan of progress, development and revival, and they represent the aims, hope and means to salvation. At the same time they approach the real Haqaa’iq (truths/facts) and distort them portraying them as falsehoods and deceptions or that they are impossible matters, illusionary and a mirage whilst deceiving the people in respect to their own claims and pretences.

Miongoni mwa dalili kubwa na hatari zaidi za kudorora, iwe zinawahusu watu binafsi au makundi, ni kushikilia makosa, udanganyifu na uongo huku ukiamini kuwa ni Haqaa'iq (ukweli), na kuyapitisha kuwa Mafaaheem (dhana). Yakiwa dhana, mawazo yatajengwa juu yake, na tabia, mwenendo na matendo nayo yatajengwa juu ya mawazo hayo. Kupitisha mawazo haya yaliyopotoka kutaleta kukata tamaa, kushindwa na kushirikiana na adui. Hii ndiyo hasara halisi, na huzaa mkanganyiko, mshangao na kujisalimisha, pamoja na kuzidi kwa uharibifu na kudorora.

From amongst the most prominent and dangerous signs of the decline, whether this applies to individuals or groups, is the holding on to the errors, delusions and falsehoods whilst believing them to be Haqaa’iq (truths) and adopting them as concepts (Mafaaheem). If they were to become concepts, thoughts would then be built upon them, which the behaviour, conduct and actions in turn are built upon. The adoption of these erroneous thoughts would then lead to despair, failure and a partnership with the enemy. This is the real loss and it generates confusion, bewilderment and surrender in addition to increased deterioration and decline.

Example: Chukua watu wa Kiarabu na watu wa Kiislamu katika nchi za ulimwengu wa Kiislamu ambao wameamini viongozi wao, uongo wao na udanganyifu wao walipodai kwamba walikuwa wanafanya kazi kuelekea umoja wa Kiarabu au wa Kiislamu, kufukuza ukoloni, kuzikomboa ardhi na watu wake, na walipodai kwamba watashughulikia kwa uamuzi thabiti suala la kudorora kimaendeleo na suala la Dola ya Mayahudi.

Example: Take the Arab peoples and Muslim peoples in the lands of the Islamic world who have believed their leaders, their lies and their deceptions when they claimed that they were working towards Arab or Islamic unity, to expel colonialism, liberate the lands and its people and when they claimed that they will deal decisively with underdevelopment and with the State of the Yahood.

Ummah na watu wake hawakuelewa wakati ule kwamba watawala wao ni maadui kwao na kwa Dini yao. Wao si sehemu ya Ummah, bali ni waongo na wadanganyifu tu, lakini Ummah haukuelewa hili kikamilifu; badala yake waliwaamini na hata kuwapigia makofi. Tunaona kwamba matokeo yamekuwa kinyume cha malengo, kwani kiwango cha kudumaa kwa maendeleo na umaskini kimeongezeka, wakati mgawanyiko na kusambaratika kukizidi, na ardhi zimezidi kukabiliwa na mgawanyiko na kusambaratika zaidi. Badala ya kuwafukuza wakoloni, mataifa ya kikoloni yalianzisha kambi nyingi za kijeshi na kuimarisha mkono wao juu ya nchi za Waislamu kwa usahihi zaidi. Mataifa makubwa yalitawala ardhi na watu wake kwa makampuni yao, nguvu zao na sheria zao. Na badala ya kuikomboa Palestina, walikamilisha kuutambua Utawala wa Mayahudi pamoja na haki yake ya kuishi kwa amani.

The Ummah and her people did not comprehend at that time that their rulers were enemies to them and to their Deen. They are not a part of the Ummah and are merely liars and deceivers but the Ummah did not fully comprehend this but rather they believed them and even applauded them. We notice that the results are the opposite of the objectives as the levels of underdevelopment and poverty increased whilst division and fragmentation intensified and the lands have become even more prone to increased divisions and fragmentation. Instead of expelling the colonialist, the colonial States established many military bases and focused its grip over the Muslim lands with greater precision. The major States dominated the lands and their people with their companies, force and legislations. And instead of liberating Palestine they completed the recognition of the State of the Yahood in addition to their peaceful right of existence.

Madhalimu, mawakala na wasaliti wamezificha hali yao halisi ya kutisha na kuifunika kwa kauli nzuri na kauli mbiu zilizopambwa. Wakati huo huo, wanawalenga wale wanaolenga kufichua uongo wao na kudhihirisha kauli mbiu zao za kubuni na misingi yao ya kifikra. Hivyo, wanafanya kazi ya kunyamazisha sauti na kuziba ndimi ili hali halisi isifichuke. Watazusha tuhuma za uongo dhidi yao huku wakiwatendea moto na chuma, kuwafunga gerezani na kuwaua. Hili pia ni miongoni mwa Haqaa'iq (ukweli) au Sunan (sheria za kiasili zinazojirudia) kuhusu mapambano kati ya Haqq na Baatil. Viongozi wa Kufr na batili walimtuhumu Mjumbe wa Allah ﷺ kuwa ni mshairi, mtabiri, mchawi, kwamba alifundishwa na binadamu, na kwamba alisimulia tu hadithi na visa vya zamani.

The tyrants, agents and traitors have hidden their true hideous reality and covered it up with beautiful statements and adorned slogans. At the same time they target those who aim to expose their forgery and reveal their fake slogans and bases of thought. So they work to muffle the voices and silence the tongues so that the true reality is not revealed. He will spread false accusations against them whilst dealing with them with fire and iron, imprisonment and murder. This also represents one of the Haqaa’iq (truths) or Sunan (natural recurring laws) in respect to the struggle between the Haqq and the Baatil. The leaders of Kufr and falsehood accused the Messenger of Allah (saw) of being a poet, soothsayer, magician, that he was taught by a human and that he merely related the stories and legends of old.

Walimtesa yeye (saw) na wakamtesa Maswahaba zake (rah), wakati wakuu wa makafiri kutoka kila kabila walipowavamia wale waliosilimu miongoni mwa makabila yao, wakiwatesa na kujaribu kuwaondoa katika Dini yao. Hakika hii ni Sunnah miongoni mwa Sunan za mapambano kati ya Al-Haqq na Al-Baatil.

They tortured him (saw) and they tortured his Sahaabah (rah) whilst the chiefs of the disbelievers from every tribe pounced upon those who had embraced Islaam from their tribes, torturing them and attempting to take them away from their Deen. Indeed this is a Sunnah from amongst the Sunan of the struggle between Al-Haqq and Al-Baatil.

Moja ya hila zilizotokana na mashetani wa wanadamu na majini ni kwamba wameuchora picha kwamba kuamka upya (kwa Ummah) kunategemea kuambatana nao na kuchukua mipango na mitaala yao ya kiakili na kitamaduni. Watawala mawakala, pamoja na vyombo vya habari katika aina zake mbalimbali, wamewasaidia katika hili. Pia wamewaelimisha wale waliovutiwa nao miongoni mwa watoto wa Ummah. Kwa njia hii, mkoloni asiyeamini akawa mfano wa juu kabisa kwa wale waliokoloniwa. Hata wapo wanaojitahidi kuimarisha na kuthibitisha zaidi mshiko na ukandamizaji wa wakoloni juu yao na juu ya ardhi zao, wakati huo huo wakiwa wamedanganywa kuamini kwamba kwa kweli wanaupigania. Kwa mfano: Wanasema kwamba sharti la kuamka, maendeleo na kustawi ni utulivu wa kiuchumi, na kwamba hupimwa kwa mapato ya mtu wa kawaida, ilhali maisha ya binadamu mwenye heshima hupimwa kwa mapato haya ambayo wao hutumia kumwekea kiwango cha chini (kinachostahili). Pia, ili kufikia utulivu wa kiuchumi, inahitajika kutofautisha vyanzo vya mapato au kipato, au kwa kuanzisha miradi maalum. Kwa njia hii, wafuasi wa Iblisi na kizazi chake waliweza kutekeleza udanganyifu wao na upotofu wao juu ya ardhi na wakazi wake. Zana zao katika hili walikuwa watawala na mawakala wao ambao walikuwa wamewavutia, waliotoka katika safu za wasiofuata dini (wa kisekula) na wale waliopotoshwa. Wao hutoa na kuelekeza ushauri wao kwa kila ardhi au kundi kwa namna inayolinda maslahi yao, wakati huo huo wakiivua Ummah wetu Aqeedah yake na Dini yake.

Kutokana na mawazo haya, mafisadi na udanganyifu huu, tatizo la Waislamu au lengo lao halikuwa tena kukomboa ardhi zao kutoka kwenye Kufr, kutekeleza Dini yao na kuibeba Da'wah yake kwa wanadamu, wala halikuwa tena kukabiliana na kafiri mkoloni na kumfukuza, bali lilikuwa limejikita katika maendeleo ya kiuchumi. Waislamu walipoamini hili, ikawa wajibu juu yao kutafuta msaada na kumtegemea mkoloni kwa sababu yeye ni mtaalamu na ameendelea kiuchumi. Hivyo wakawapa mipango yao na kuwapa ushauri wao.

Due to these thoughts, corrupt definitions and deception the problem of the Muslims or their objective was no longer the liberation of their lands from Kufr, the application of their Deen and carrying its Da’wah to mankind, and it was no longer confronting the colonial disbeliever and expelling him, but rather it had become confined to economic development. When the Muslims believed this, it then became obligatory upon them to seek assistance and reliance upon the colonialist because he is an expert and economically progressed. They then provided the plans for them and provided their advice.

Kwa mfano: Dola kama Saudia imeegemea, kwa maagizo kutoka kwa watawala wake, upande wa Wamarekani miongoni mwa makafiri wengine.

For example: A State like Saudi has inclined, by way of instruction from its rulers, towards the Americans amongst other disbelievers.

They advised them that they must diversify or multiply the sources of income in order to revive, and that it is incorrect for them to rely on oil and petrol alone. Then when we want to diversify and increase the sources of income in Saudi, instead of aiming to establish and develop modern and advanced manufacturing and industry, the Shaytaan advises us (out of his deep care and concern for us) that the beginnings of progress and development must start with agriculture. And so it was: Saudi established, with the assistance of the people of deception, projects aimed at reclaiming the Sahara, utilising it for agriculture and growing wheat. The result of this was the production of wheat at a cost exceeding its market price and value many times over. However, because this was essential for the sake of revival, the State continued to encourage this agricultural project and provided the incentive to the people by saying that they would purchase their produce from them at even higher prices than their already incredibly high costs. The people then went about importing it, or smuggling it, or buying it from the markets at its usual price before then selling it to the State. So what kind of intellect is it that can be convinced of this planning and that it represents the path towards revival? Is this not an example of the hearing, sight and mind not functioning?

They advised them that they must diversify or multiply the sources of income in order to revive and that it is incorrect for them to rely on oil and petrol alone. Then when we want to diversify and increase the sources of income in Saudi, instead of aiming to establish and develop modern and advanced manufacturing and industry, the Shaytaan advises us (out of his deep care and concern for us) that the beginnings of progress and development must start with agriculture. And so it was, Saudi established with the assistance of the people of deception, projects aimed at reclaiming the Sahara, utilising it for agriculture and growing wheat. The result of this was the production of wheat at a cost exceeding its market price and value many times over. However, because this was essential for the sake of revival, the State continued to encourage this agricultural project and provided the incentive to the people by saying that they would purchase their produce from them at even higher prices than their already incredibly high costs. The people then went about importing it, or smuggling it or buying it from the markets at its usual price before then selling it to the State. So what kind of intellect is it that can be convinced of this planning and that it represents the path towards revival? Is this not an example of the hearing, sight and mind not functioning?

Yote haya ya udanganyifu yanakusanyika pamoja na kuwafanya watu wasione ukweli, kwa sababu viongozi wa upotofu wana tahadhari kubwa na macho makali kuhusu kuhakikisha Waislamu hawaamki kwenye uhalisia wa kweli wa mwamko na namna unavyopatikana. Kwa sababu hii, wamejitolea kuwazuia Waislamu wasiyatilie maanani Aqeedah yao na Sharia yao. Aqeedah yake ndiyo mfasiri pekee sahihi na wa kweli wa mambo, na ndiyo kiini kikuu cha umoja wake na ukuu wake. Na Sharia yake ndiyo chanzo cha suluhisho la matatizo yake yote, na pia ni moja ya nguzo muhimu zaidi za umoja wake. Ndiyo inayowaelekeza watu kwenye hukumu sahihi, inayounganisha mitazamo yao, inayowabainishia maadui wao na marafiki zao, yaliyo mema na yaliyo machukizo, na inawaamuru washikamane na kuyafungamania Haqaa'iq (ukweli) kama yalivyo.

All of this deception is combined with blinding people from the truths because the leaders of falsehood are extremely guarded and attentive in respect to the Muslims not awakening to the true reality of revival and the manner by which it is realised. For this reason they are dedicated to preventing the Muslims from paying attention to her Aqeedah and her Sharee’ah. Her Aqeedah is the only valid and true explainer of matters and the main factor for her unity and her greatness. And her Sharee’ah is the source of all solutions for all of her problems and is also one of the most important factors of her unity. It is what directs the people to the correct judgement, unifies their viewpoints and specifies for them their enemies and friends, that which is good and that which is objectionable, and it commands them to stick and bind to the Haqaa’iq (truths) as they are.

Idadi kubwa ya Waislamu leo, nchi zao pana na zenye upana mkubwa, rasilimali zao za asili zisizoisha na hazina zao, pamoja na mabilioni ya utajiri wao, vimekuwa laana na chanzo cha ghadhabu kwao badala ya kuwa baraka. Hii ni kwa sababu mwamko (wa kiroho na kifikra) haupatikani kwa njia ya utajiri, rasilimali za asili, hazina na uchumi, kama vile haupatikani kwa kuwa na idadi kubwa ya ‘Ulamaa’.

The huge number of Muslims today, their wide and expansive lands, their endless natural resources and treasures and their billions in wealth have been a curse and source of indignation upon them rather than a blessing. This is because revival does not occur by way of wealth, natural resources, treasures and the economy just as it is not the result of having great numbers of ‘Ulamaa’.

Waislamu walipokuwa wakibeba Aqida yao kwa namna ya kifikra na kisiasa, waliweza kuwa Ummah mkubwa na wenye nguvu zaidi duniani ndani ya muda mfupi sana, na kushika nafasi ya dola namba moja duniani. Hili linatuongoza kwenye umuhimu wa kuwepo kwa fikra ya msingi ambayo kutokana nayo hutoka Mfumo, au mifumo na sheria zinazoshughulikia na kutatua matatizo yote na mahitaji yanayojitokeza ndani ya mtu na katika uhalisia. Hii ndiyo hali ya Uislamu, ambapo fikra yake ni ya kweli, sahihi, na inayolingana na hakika halisi za mambo na uhalisia.

Njia ya kuelekea mabadiliko na mwamko huanza kwa kujifunza na kutafakari juu ya Haqaa'iq (ukweli halisi) wa ulimwengu, wa binadamu na wa maisha. Hivyo hutokea kupitia mwamko wa kiakili, kushikamana kwa nguvu na kuambatana na ukweli huo, huku mtu akiwa makini na dhana potofu zinazoondoa mtu kwenye Haqaa'iq hizi na kumfanya aingie kwenye upotovu. Kushikamana huku na Haqaa'iq ndiko njia ya kuelekea Imani, na baada ya hapo ni njia ya kuelewa mambo yote kulingana na ukweli wake halisi (Al-Haqaa'iq). Ndicho kipimo kwa watu wote, kwa hali zote na kwa kila pendekezo.

The path towards change and revival begins by study and thought about the Haqaa’iq (true realities) of the universe, the human and the life. It therefore occurs by way of an intellectual awareness and by holding fast and adhering to the truths whilst being attentive to the misconceptions that divert from these Haqaa’iq and make one fall into misguidance. This adherence to the Haqaa’iq represents the path towards Imaan and the path, after that, towards comprehending all realities according to their true realities (Al-Haqaa’iq). It is the measure for all people, for all situations and for all propositions.

Mwenyezi Mungu amrehemu Ash-Sheikh Taqiy ud Deen AnNabhaani kutokana na kauli yake: 'Ni lazima kurekebisha dhana kuhusu mambo miongoni mwa watu kwa ujumla'. (At-Takattul Al-Hizbiy uk. 20). Na alisema: 'Ni lazima kuelekeza umakini kwenye mambo mawili: La kwanza: Dhana potofu zilizotokea kuhusu Haqaa'iq. La pili: Dhana potofu zinazoondoa mbali na Haqaa'iq.... Kwa sababu hiyo, ni lazima kuzingatia dhana potofu, na pia ni lazima kushikamana na Haqaa'iq na kuzishika kwa mtego thabiti, na ni lazima kuwa na kina katika fikra na uaminifu katika kufikiri ili kufikia Haqaa'iq (ukweli/hakika halisi). (At-Tafkeer uk. 88).

May Allah’s mercy be granted to Ash-Sheikh Taqiy ud Deen AnNabhaani due to his statement: ‘It is necessary to correct the concepts about matters amongst the people as a whole’. (At-Takattul Al-Hizbiy p20). And he said: ‘It is necessary to bring the attention to two matters: The first: The misconceptions that have occurred in respect to the Haqaa’iq. Secondly: The misconceptions that divert away from the Haqaa’iq.... For that reason it is necessary to pay attention to the misconceptions and it is also necessary to adhere to the Haqaa’iq and to take hold of them with an iron grip, and it is necessary to have depth in the thought and sincerity in the thinking to arrive at the Haqaa’iq (truths/true realities). (At-Tafkeer p88).

Waislamu wanapaswa, kwa hiyo, kuzingatia mawazo, maoni, mbinu, mipango na tafsiri zinazoenezwa miongoni mwao, na wanapaswa kuzichunguza, kuzikosoa na kuzipepeta ili kuondoa makosa na uongo uliomo ndani yake.

The Muslims must therefore pay attention to the thoughts, opinions, methodologies, plans and definitions that are being propagated amongst them and they must examine, critique and sift through them so as to get rid of the errors and falsehoods that exist within them.