Uislamu ulipoeleza kwamba ujumbe wake ni ujumbe kwa wanadamu wote, na ukakataza kwenda kuhukumiwa au kutafuta hukumu kwa mwingine asiyekuwa Sharia, haukuiacha jambo hilo na maelezo yake kwa hiari ya yule aliyetaka kutii. Vivyo hivyo, haukuufanya kuwa kisingizio au ruhusa kwa yule aliyetaka kutimiza lengo hili kulifanya kwa namna yoyote ile aitakayo, akitegemea busara yake mwenyewe. Badala yake, uliweka njia na mbinu ambayo Nabii ﷺ aliifuata kuwa ndiyo maelezo ya lazima yanayopaswa kufuatwa ili kuweka wazo hili mahali pake sahihi pa kutekelezwa, nasi tumeamrishwa kuifuata.

When Islaam explained that its message is a message for the whole of mankind and forbade going to judgement and rulings to other than the Sharee’ah, it did not leave the matter and explanation to the discretion of the one who wanted to obey. Similarly, it did not make it an excuse or permission for the one who wished to accomplish this purpose to go about it choosing whatever style that he wished relying on his own discretion. Rather it made the path and methodology that the Nabi (saw) proceeded along as the obligatory explanation that must be followed in order to place this thought in its correct place of application and we have been commanded to follow it.

Allah (SWT) amesema:

Allah (swt) said:

Hukumu za Uislamu hazijishughulishi tu kueleza suluhisho za hali ya binadamu, mahusiano yake (na wengine) na matatizo yake. Pia zinajumuisha hukumu zinazohusiana na utekelezaji wa vitendo wa hukumu hizi. Kwa mfano, Uislamu umekataza wizi, mauaji na Zinaa, na umeamuru Imani, 'Ibaadah na mambo mengine. Haukujitosheleza kwa amri na makatazo pekee, ambapo anayetaka kuyafuata anaweza kufanya hivyo, na anayetaka kwenda kinyume nayo anaweza kufanya hivyo ikiwa atapenda. Bali Uislamu unajumuisha hukumu zinazowafanya watu kutii hukumu hizi. Hivyo umeamuru kukatwa mkono kwa mwizi, kuchapwa viboko au kupigwa mawe kwa mzinzi na mwenye kuzini, kuuawa kwa muuaji na mwenye kuritadi...

The Ahkaam of Islaam are not limited to explaining the treatments (solutions) for the human’s reality, his relationships (with others) and his problems. It also includes the Ahkaam (rulings) related to the practical implementation of these rulings. So for example Islaam has forbidden theft, murder and Zinaa whilst it has commanded Imaan, ‘Ibaadah and other matters. It did not suffice itself to the commands and prohibitions alone, where the one who wishes to abide by them can do so whilst the one who wishes to go against them can do so if he so wished. Rather Islaam includes the Ahkaam that make the people submit to these rulings. So it commanded the cutting of the hand in respect to the thief, lashing or stoning for the fornicator and adulterer, the killing of the murderer and apostate...

Allah (SWT) amesema:

Allah (swt) said:

Na Yeye (SWT) alisema:

And He (swt) said:

Na Mtume wa Allah ﷺ alisema:

And the Messenger of Allah (saw) said:

Na lengo la hukumu hizi ni kuhakikisha kwamba suluhisho na tiba za Kiislamu zinatekelezwa na kutumika ndani ya jamii. Hivyo, yule ambaye imani yake imedhoofika hadi isimzuie, anazuiwa, anakatazwa au analazimishwa na Sultaan (mamlaka).

And the purpose of these Ahkaam is to make the Islaamic treatments and solutions implemented and applied within the society. So the one whose Imaan is weakened so that it does not constrain him is then prevented, deterred or compelled by the Sultaan (the authority).

Hizi ni Ahkaam (hukumu) zinazowafanya watu wanyenyekee kwa utawala wa Shari'a na Haakimiyyah ya Allah (swt).

These represent the Ahkaam (rulings) that make the people submit to the sovereignty of the Shar’a and the Haakimiyyah of Allah (swt).

Na hizi ndizo Ahkaam zinazofanya Uislamu utekelezwe, kwa hiyo si amri na makatazo tu ambazo mtu huzifuata au kutozifuata kulingana na nia zake na matamanio yake. Hii ndiyo inayoitwa Tareeqah, yaani mbinu au namna ya Shari'ah ambayo lazima ifuatwe, na haiwezi kugeuzwa kwenda kwenye kitu kingine ili kutekeleza amri hiyo. Kwa mfano, ili kuzuia wizi, hairuhusiwi kubadilisha adhabu ya kukatwa mkono kwa adhabu ya kifungo au kifo, kama vile ambavyo hairuhusiwi kuacha adhabu ya mtu aliyeritadi au mzinzi, au kubadilisha adhabu hizi kwa nyingine, na kadhalika.

And these are the Ahkaam that make Islaam implemented so that they are not only commands and prohibitions which the person abides by or does not abide by in accordance to his motivations and inclinations. This is what is called the Tareeqah i.e. the Shar’iah method or manner that must be abided by which is not allowed to be diverted from to something else in order to fulfil the command. So for example, to prevent thievery it is not permitted to exchange the punishment of cutting the hand with the punishment of imprisonment or death just as it is not permitted to abandon the punishment for the apostate or the fornicator or exchange these punishments for others and so on.

Uislamu umeifanya Hukm (utawala) au Dawlah (Dola) kuwa njia (Tareeqah) ya kutimiza fikra ya Kiislamu. Jamii bado itakuwa na ndani yake watu watakaoacha Uislamu, kwenda kinyume na Ahkaam zake, na kujitahidi kuiharibu au kuidhoofisha, huku hatari zikiendelea kuuzunguka. Kwa hiyo itakuwa ni lazima kwa watu kuwa na Nizhaam (mfumo) utakaochukua uongozi wa mambo yao na kuyatawala. Itakuwa ni lazima kuwepo na Utawala na Mfumo wa Kutawala unaohitaji kuwepo kwa mamlaka au nguvu ya kuusaidia Mfumo huo, ili kutekeleza utekelezaji wa Uislamu, kuwatunza raia na siasa zao kwa mujibu wa Shari'ah. Kwa sababu hii, Dola ya Kiislamu, Dola ya Khilafah, ndiyo Tareeqah ya maisha ya Kiislamu.

Islaam has made the Hukm (rule) or the Dawlah (State) the Tareeqah (method) for the realisation of the Islamic thought. The society will still have within it those who will apostatize from Islaam, contravene and go against its Ahkaam, strive to destroy or undermine it whilst dangers will remain surrounding it. It would then be necessary for the people to have a Nizhaam (system) that takes guardianship of its affairs and governs them. It will be necessary for there to be a Rule and System of Ruling which necessitates the existence of an authority or power to support that System to undertake the application of Islaam, take care of the subjects and their politics in accordance to the Shar’iyah. For this reason the Islamic State, the Khilafah State is the Tareeqah for the Islamic life.

Na yeye ﷺ alisema:

And he (saw) said:

Ni wajibu kwa Dola ya Kiislamu kuwa dola moja, na kwa Umma wa Kiislamu kuwa umma mmoja.

It is obligatory for the Islamic State to be one single State and the Islamic Ummah one single Ummah.

Alisema ﷺ:

He (saw) said:

Na yeye ﷺ alisema:

And he (saw) said:

Na:

And:

Katika hali ambapo njia (Tareeqah) ya kutimiza fikra ya Kiislamu au kufikia lengo lake, ambalo ni kutekeleza Uislamu na kuubeba Da'wah yake kwa ulimwengu, ni Dola ya Khilafah, hilo ni wajibu usiotekelezwa na usiotimizwa. Katika hali hii, Tareeqah hii inakuwa lengo la Ummah wa Kiislamu, na ni wajibu kuiweka katika muktadha wa utekelezaji, pia ni wajibu kufuata Tareeqah ya Shar'iyah (mbinu) ili lengo hili liwe uhalisia uliotimia. Ni Tareeqah ile ile ambayo Nabii ﷺ alifuata alipowaita watu kwenye Imani na kujisalimisha kwa Dini ya Allah, wakati watu hawakumjibu kwa kukubali, na mamlaka pamoja na nguvu zilizotawala zikampiga vita. Basi Nabii ﷺ alifanya nini ili kufikia lengo lake na kulifikia, yaani kuanzisha Dola ya Kiislamu na kuipa Dini ya Allah Ta'aalaa nguvu na heshima?

In the case where the method (Tareeqah) for the realisation of the Islamic thought or arriving at its objective, which is implementing Islaam and carrying its Da’wah to the world, is the Khilafah State, is an absent and unfulfilled obligation. In this case this Tareeqah becomes the objective of the Islamic Ummah and it is obligatory to place it within the context of application and it is obligatory to follow the Shar’iyah Tareeqah (methodology) for making this objective a realised and accomplished reality. It is the same Tareeqah that the Nabi (saw) proceeded along when he called the people to Imaan and submission to the Deen of Allah whilst the people did not respond positively to him and the authorities and dominant forces fought him. So what did the Nabi (saw) do in order to arrive at and reach his objective, establish the Islamic State and bring power and honour to the Deen of Allah Ta’Aalaa?

Vitendo vya Nabii (saw) vya kuanzisha Dola ya Kiislamu havikuwa vitendo vilivyo huru kabisa kutokana na dalili za Kishari'ah, kama baadhi ya 'Ulamaa walio karibu na watawala wanavyosisitiza.

The actions of the Nabi (saw) to establish the Islamic State were not actions which were completely free from Shar’iyah indications as some of the ‘Ulamaa who are close to authorities have insisted upon.

Inawakilisha Manhaj (mbinu) iliyoongozwa na maandiko ya Qur'ani Tukufu na misimamo ya Nabii ﷺ kuhusiana na kauli zake na vitendo vyake, kwani alibainisha mwenendo wa Kishari'a wa kufanya kazi ili kufikia lengo hili.

It represents a Manhaj (methodology) guided to by the texts of the Qur’aan Al-Kareem and the stances of the Nabi (saw) in respect to his statements and actions as he made clear the Shar’iy manner of working to reach this objective.

Kwa ufupi, mambo yalikuwa hivi:

In brief this was as follows:

1) Alikuwa akiwakusanya na kuwajumuisha wale waliomwamini kwa siri katika Halaqaat (vikao vya elimu) na kuwafundisha Deen mpya. Aliwalea kwa malezi mapya hadi wakawa watu wenye utu wa Kiislamu katika 'Aqliyyaat na Nafsiyyaat (fikra na tabia za ndani), na dhana zao zikawa za Kiislamu, hivyo wakaamini lengo ambalo waliumbwa kwalo. Waliunda kundi jipya ndani ya jamii. Walitofautishwa kwa 'Aqeedah yao, mawazo yao, hisia zao, mwenendo wao, kusudi lao na lengo lao.

Hili ni pamoja na matini nyingine nyingi zinazowakilisha mbinu thabiti na Tariqah kuhusu asili ya uhusiano kati ya Haqq na Da'wah yake, na kati ya Baatil na Dola yake (serikali).

This is in addition to many other texts which are representative of a firm methodology and Tareeqah in respect to the nature of the relationship between the Haqq and its Da’wah and between the Baatil and its State (regime).

3) Aina kali zaidi za mateso, uzushi, upotoshaji na upotoshaji wa ukweli zilifanywa dhidi ya Mtume wa Allah ﷺ

3) The most severe forms of torture, fabrication, distortion and misrepresentation were practised upon the Messenger of Allah (saw)

na Maswahaba wake (rah). Hili halikuwazuia wala kuwakatisha tamaa kutoka katika Uislamu, nao walivumilia, wakastahimili na kuendelea, bila kuafikiana wala kuacha chochote katika Uislamu. Walikataa kujadiliana na kufikia maelewano kwa namna yoyote ile; walikataa kila aina ya vishawishi na zawadi za kuwavutia, wala hawakukubali kuchukua sehemu ya mamlaka na kukubali suluhisho la nusunusu. Walikataa kuchukua mali itakayowafanya kuwa matajiri zaidi kuliko watu wote, wala hawakukubali kumwabudu Mungu wa watu kwa mwaka mmoja kisha kumwabudu Mungu wao kwa mwaka mmoja.

and his Sahaabah (rah). This did not divert or discourage them from Islaam and they endured, persevered and continued whilst not compromising or stepping down from anything from Islaam. They rejected to bargain and compromise in an absolute manner, they rejected all enticements and inducements or to take a part of the authority and accept a partial solution. They refused to take money that would make them the richest of the people and they did not accept to worship the people’s God for a year and then worship theirs for a year.

Allah (SWT) amesema:

Allah (swt) said:

Na Mtume wa Allah ﷺ alisema:

And the Messenger of Allah (saw) said:

Aliendelea kufafanua na kudhihirisha da'wah yake, akavunja hoja za kufr na mawazo yake, akawaonya makafiri juu ya adhabu ya Allah, na akasikitika na kuwakemea kwa imani zao.

He (saw) continued to explain and make evident his Da’wah, discredited Kufr and its thoughts, warned the disbelievers of Allah’s punishment and lamented and rebuked their beliefs.

4) Mashambulizi ya kikatili ya Kufr na viongozi wake yalipozidi, na walipoona kwamba Muhammad ﷺ hakukata tamaa, hakuafiki wala kufanya majadiliano ya kupunguza msimamo, kila kabila lililokuwa na Waislamu ndani yake lilikimbilia kwa hamu kuanzisha kampeni ya mateso na mauaji dhidi yao. Msimamo na nafasi waliyochukua ulikuwa thabiti, ukitegemea nguzo imara ya Imani, ukishikilia kwa nguvu kamba thabiti na madhubuti ya Allah (SWT).

4) When the malicious attacks of Kufr and its leaders increased and they saw that Muhammad (saw) did not despair, compromise or bargain, each of the tribes who had Muslims within them eagerly went ahead in a campaign of torture and murder against them. The stance and position taken was resolute relying upon a firm pillar of Imaan, holding firmly upon the strong and solid rope of Allah (swt).

Aliendelea na Da'wah yake kwa mapambano ya kiakili na mapambano ya kisiasa. Alimshauri baadhi ya Maswahaba (rah) wahame kwenda Hijrah ili kuhifadhi Dini yao, huku baadhi yao wakiwa wamejificha ndani ya Makkah. Licha ya hali hii, Mtume ﷺ hakuwahi kufanya maelewano, hakukubali kuafikiana wala kusimamisha Da'wah yake. Kisha, jamii ilipokuwa baridi na isiyoitikia Da'wah, chini ya nguvu ya ukandamizaji, Nabii ﷺ aligeukia makabila mengine akiwalingania kwenye Uislamu na kutafuta msaada wao, ili aweze kuufikisha ujumbe wake na ili wamtoe Nusrah kwa ajili ya kutekeleza Uislamu.

He (saw) continued in his Da’wah with the intellectual clash and political struggle. He recommended for some of his Sahaabah (rah) to make Hijrah to preserve their Deen whilst some of them were hidden within Makkah. Despite this situation he (saw) never made concessions, compromised or halted his Da’wah. Then when the society became cold and unresponsive to the Da’wah, under an oppressive force, the Nabi (saw) turned towards other tribes inviting them to Islaam and seeking support from them so that he could convey his message and so that they could provide the Nusrah for the application of Islaam.

5) Nabii ﷺ aliendelea mfululizo katika vitendo vyake vya kutafuta Nusrah, wala hakukata tamaa kwa sababu ya majibu makali na mabaya aliyopokea, kwani wakuu wengi wa makabila walikataa mwaliko na pendekezo lake. Hata hivyo, Allah (SWT) alikuwa amemkusudia jamii ya Al-Madinah, ambako wengi walisilimu, na ambako jamii haikupigana vita dhidi ya Da'wah kama ilivyotokea Makkah. Miongoni mwa waliosilimu walikuwa viongozi na wakuu kutoka miongoni mwa makabila na koo, hivyo Nabii ﷺ akatafuta Nusrah (msaada wa kimali) kutoka kwao ili kuanzisha Dola ya Kiislamu huko Al-Madinah. Walipokubali hilo, aliwafungia nao ahadi ya pili ya Al-'Aqabah inayojulikana kama Bai'at ul-Harb (Ahadi ya vita), ambayo ilikuwa ni Bai'ah ya kuanzisha Dola ya Kiislamu. Kisha akahama (Hijrah) kwenda Al-Madinah, na alipofika huko Dola ya Kiislamu ikaanzishwa.