Hizb ut-Tahrir ni chama cha kisiasa cha Kiislamu ambacho kimejiimarisha juu ya Aqidah ya Uislamu. Lengo lake ni kurudisha maisha ya Kiislamu kupitia kuanzisha Khilafah, kisha kuubeba Uislamu hadi sehemu nyingine za dunia kwa njia ya Da'wah na Jihad. Kwa lengo hili tukufu, Hizb ut-Tahrir imeuchukua mwenendo wa Muhammad ﷺ kuwa njia yake.

Hizb ut-Tahrir is an Islamic political party that has established itself upon the Aqeeda of Islam. Its aim is to resume the Islamic way of through establishing the Khilafah and then carry Islam to the rest of the world through Da’awah and Jihad. For this noble goal she has taken the method of Muhammad (saw) as her method.

Chama kilianza hatua ya kwanza huko al-Quds mwaka 1372 AH (1953 CE) chini ya uongozi wa mwanzilishi wake, msomi mwenye heshima, mwanafikra, mwanasiasa hodari, Qadhi katika Mahakama ya Rufaa huko al-Quds, Taqiuddin al-Nabhani (rehema za Allah ziwe juu yake).

The Party started the first stage in al-Quds in 1372 AH (1953 CE) under the leadership of its founder, the honourable scholar, thinker, able politician, Qadi in the Court of Appeals in al-Quds, Taqiuddin al-Nabhani (may Allah’s mercy be upon him).

Katika hatua hii, Chama kilikuwa kikiwasiliana na wanachama wa Ummah, kikiwawasilisha, mmoja mmoja, fikra yake na mbinu yake. Yeyote aliyekubali fikra kuu, Chama kilimpangia masomo ya kina katika halaqa za Chama, ili atakaswe kwa fikra na hukumu za Uislamu ambazo Chama kimezipitisha, na kwa njia hiyo awe mtu wa Kiislamu.

In this stage, the Party used to make contact with the members of the Ummah, presenting to them, on an individual basis, its idea and method. Whoever accepted the basic idea, the Party would organise for him intensive study in the circles of the Party, so that he became purified by the thoughts and rules of Islam adopted by the Party and thus in the process became an Islamic personality.

Hivyo ndivyo anavyoingiliana na Uislamu na kufurahia fikra na hisia za Kiislamu, jambo linalompelekea kuanza kubeba Da'awah kwa watu. Mtu anapofikia hatua hii, hujithibitisha ndani ya Chama na hivyo kuwa mwanachama wake. Huu ndio mwenendo ambao Mtume wa Allah ﷺ alioufuata katika hatua yake ya kwanza ya Da'awah, ambayo iliendelea kwa miaka mitatu, kwa kuwalingania watu mmoja mmoja na kuwawasilishia yale ambayo Allah (SWT) alikuwa amemfunulia ﷺ. Alikusanya kwa siri wale waliomwamini ﷺ kwa msingi wa itikadi hii. Alijishughulisha kuwafundisha Uislamu na kuwasomea yale yaliyofunuliwa na yale yaliyokuwa yakifunuliwa kwake ﷺ, hadi akawayeyusha kwa Uislamu. Alikuwa akikutana nao kwa siri na kuwafundisha mahali palipofichwa mbali na macho ya watu. Nao pia walikuwa wakitekeleza ibada zao kwa faragha. Hatimaye, Da'awah ya Uislamu ikaenea Makkah, watu wakaanza kuzungumzia jambo hilo, na wakaanza kuingia katika Uislamu kwa makundi.

Thus he interacts with Islam and enjoys an Islamic mentality and Islamic emotions leading him to start to carry the Da’awah to the people. When a person reaches this stage he impresses himself on the Party and thus becomes a member of it. This is the way in which the Messenger of Allah (saw) had acted in his first stage of the Da’awah, which continued for three years, by inviting people individually and presenting to them that which Allah (swt) had revealed to him (saw). He gathered together secretly those who believed in him on the basis of this ideology. He was concerned to teach them Islam and read to them from what was revealed and was being revealed to him until he had melted them with Islam. He used to meet them secretly and teach them in places hidden from the eyes of the people. They also used to perform their worship privately. Eventually, the Da’awah for Islam spread in Makkah, and people started to talk about it and began to enter Islam in groups.

Katika hatua hii ya Da'wah, Chama kilielekeza umakini wake katika kujenga mwili wake, kuongeza idadi ya wanachama wake, na kuwalea watu waliomo katika halaka zake kwa malezi ya kina ya Chama, hadi kikafanikiwa kuunda muundo wa chama kutoka kwa watu walioyeyushwa na Uislamu, waliokubali fikra za Chama, wakajishughulisha nazo, na kuziwasilisha kwa watu.

At this stage of the Da’awah, the Party focused its attention on building its body, increasing its membership and culturing the individuals in its circles by the concentrated Party culture until it had managed to form a party structure from people who were melted by Islam, and who had adopted the thoughts of the Party and had interacted with these thoughts and conveyed them to the people.

Baada ya Chama kufanikiwa kuunda muundo wake na jamii kuwa imekitambua, kukijua na kuelewa mawazo yake pamoja na kile kinachoitaka, Chama kilihamia hatua ya pili, kwa kufuata mwenendo wa Mtume ﷺ.

After the Party had managed to form its structure and society had become aware of it, recognised it and its thoughts and what it was calling for, the Party moved to the second stage in emulation to the method of the Prophet (saw).

Hatua hii ni mwingiliano na Ummah ili aibebe Uislamu, na kuanzisha katika Ummah ufahamu wa pamoja na maoni ya umma kuhusu mawazo na hukumu za Uislamu zilizopitishwa na Chama, ili ayapitishe kama mawazo yake mwenyewe na ajitahidi kuyaweka katika maisha, na aendelee pamoja na Chama katika kazi ya kuanzisha Dola ya Khilafah na kumteua Khalifa, ili kurejesha mtindo wa maisha wa Kiislamu na kuulingania Uislamu (Da'wah) duniani.

This stage is the interaction with the Ummah to make her carry Islam and to establish in the Ummah the common awareness and the public opinion over the thoughts and the rules of Islam adopted by the Party, so that she adopts them as her own thoughts and strives to establish them in life, and proceeds with the Party in the work to establish the Khilafah State and to appoint the Khaleefah in order to resume the Islamic way of life and carry the Islamic Da’awah to the world.

Katika hatua hii Chama kiliendeleza shughuli zake kutoka kuwafikia watu mmoja mmoja tu hadi pia kuzungumza na umma kwa pamoja. Katika hatua hii kilikuwa kikitekeleza kazi zifuatazo:

In this stage the Party developed its activities from only approaching individuals to also talking to the masses collectively. In this stage it used to carry out the following functions:

Malezi makini ya watu binafsi katika halaqa ili kujenga mwili wa Chama na kuongeza wanachama wake, na kuzalisha haiba za Kiislamu zenye uwezo wa kubeba Da'wah na kusonga mbele katika mapambano ya kifikra na kisiasa.

The concentrated culturing of individuals in circles to build the body of the Party and increase its members, and produce Islamic personalities that are capable of conveying the Da’awah and rushing forward into the intellectual and political struggle.

Ulelimishaji wa pamoja wa umma kwa mawazo na hukumu za Uislamu ambazo Chama kilikuwa kimeziteua, kupitia masomo, mihadhara na mazungumzo misikitini, vituoni na mahali pa mikusanyiko ya kawaida, na kupitia vyombo vya habari, vitabu na vipeperushi. Hili lilifanywa ili kujenga ufahamu wa pamoja ndani ya umma na kushirikiana nao.

The collective culturing of the masses of the Ummah with the thoughts and the rules of Islam which the Party had adopted, through lessons, lectures, and talks in the mosques, centres and common gathering places, and through the press, books and leaflets. This was done in order to create a common awareness within the Ummah and to interact with her.

Mapambano ya kifikra dhidi ya itikadi, mifumo na mawazo ya Kufr, dhidi ya mawazo potofu na dhana za udanganyifu, kwa kuonyesha uongo wao, kasoro zao na upingamizi wao na Uislamu, ili kuiokoa Ummah kutokana nayo na kutokana na athari zake.

The intellectual struggle against the Kufr creeds, systems and thoughts, the erroneous ideas and the fraudulent concepts by exposing their falsehood, defects and contradiction with Islam, in order to deliver the Ummah from them and from their effects.

Mapambano ya kisiasa, ambayo yanawakilishwa na yafuatayo:

The political struggle, which is represented by the following:

Mapambano dhidi ya mataifa ya kikafiri ya kikoloni yenye utawala na ushawishi juu ya nchi za Kiislamu. Changamoto dhidi ya ukoloni katika aina zake zote za kifikra, kisiasa, kiuchumi na kijeshi, inahusisha kufichua mipango yake na kuweka wazi njama zake, ili kuiokoa Ummah kutoka katika udhibiti wake na kuiweka huru kutokana na athari yoyote ya ushawishi wake.

A struggle against the Kufr colonialist states which have domination and influence on the Islamic countries. The challenge against colonialism in all its intellectual, political, economic and military forms, involves exposing its plans, and revealing its conspiracies in order to deliver the Ummah from its control and to liberate it from any effect of its influence.

Mapambano dhidi ya watawala katika nchi za Kiarabu na za Kiislamu, kwa kuwafichua, kuwawajibisha, na kuchukua hatua ya kuwabadilisha pale wanapokataa haki za Ummah au wanapopuuza wajibu wao kwake, au pale wanapopuuza jambo lolote la mambo yake, na pale wanapopingana na kanuni za Uislamu; pia kuchukua hatua ya kuondoa tawala zao ili kuanzisha utawala wa Kiislamu mahali pake.

A struggle against the rulers in the Arab and Muslim countries, by exposing them, taking them to task, acting to change them whenever they denied the rights of the Ummah or neglected to perform their duty towards her, or ignored any of her affairs, and whenever they disagreed with the rules of Islam, and acting also to remove their regimes so as to establish the Islamic rule in its place.

Kuchukua maslahi za Ummah na kushughulikia mambo yake kulingana na hukumu za Shari'ah.

To assume the interests of the Ummah and to adopt its affairs in accordance with the Shari’ah rules.

Chama hicho kilikuwa wazi, cha kweli na chenye ujasiri katika kubeba mawazo yake, na katika kukabiliana na mawazo ya uongo na vyama vya kisiasa, kowe katika mapambano yake dhidi ya wakoloni makafiri na katika mapambano yake dhidi ya watawala. Hakibembelezi, hakishawishi kwa maneno matamu, hakitendi kwa upole wa kupita kiasi, wala hakipendelei usalama, bila kujali matokeo yake au hali ya Da'awah yake.

The Party was clear, open and challenging in the carrying of its thoughts and in confronting the false thoughts and political parties, both in its struggle against the disbelieving colonialists and in its struggle against the rulers. It does not flatter, coax, act courteously or prefer safety, irrespective of the results or the circumstances of its Da’awah.

Inawapa changamoto kila mtu anayepinga Uislamu na sheria zake, jambo ambalo limeiweka wazi kwa madhara makubwa yanayofanywa na watawala dhidi yake; kama vile kufungwa jela, kuteswa, kufukuzwa nchini, kufuatiliwa, kushambuliwa kwa riziki za wanachama wake, kuharibiwa kwa maslahi yake, kuzuiwa kusafiri na kuuawa. Watawala dhalimu nchini Uzbekistan, Iraq, Syria, Libya na nchi nyingine wameua makumi ya wanachama wake. Magereza ya Uzbekistan (zaidi ya 4000), Syria (zaidi ya 800), na idadi kubwa katika Jordan, Iraq, Misri, Libya na Tunisia yamejaa wanachama wake. Chama kiliendelea kuvumilia haya yote kwa kufuata mfano wa Mtume ﷺ.

It challenges everybody who disagrees with Islam and its laws, a matter which has exposed it to severe harm committed by the rulers against it; such as imprisonment, torture, deportation, pursuit, attacking members livelihoods, impairment of interests, banning from travelling and murder. The oppressive rulers in Uzbekistan, Iraq, Syria, Libya and others have killed dozens of its members. The prisons of Uzbekistan (over 4000), Syria (over 800), numerous numbers in Jordan, Iraq, Egypt, Libya and Tunisia are full of its members. The Party sustained all this through following the example of the Messenger of Allah (saw).

Ingawa Chama kilijitolea kuwa wazi, dhahiri na kikabiliana kwa ujasiri katika Da'awah yake, kilijizuia kwenye vitendo vya kisiasa pekee, wala hakukivuka hicho kwa kutumia vitendo vya kimwili dhidi ya watawala au dhidi ya wale waliopinga Da'awah yake, akifuata mfano wa Mjumbe wa Allah ﷺ, ambaye alijizuia huko Makka kwa Da'awah peke yake, wala hakufanya vitendo vyovyote vya kimwili mpaka alipohama kwenda Madina. Na watu wa ahadi ya pili ya 'Aqabah walipopendekeza amruhusu kuwapiga watu wa Mina kwa upanga, alijibu kwa kusema: "Hatujaamriwa kufanya hivyo bado." Na Allah (swt) alimwamuru ﷺ kuwa na subira juu ya mateso kama walivyokuwa na subira Mitume wa Allah waliomtangulia, pale Allah (swt) alipowaambia:

Though the Party committed itself to be open, clear and challengingly in its Da’awah, it restricted itself to political actions alone and did not exceed them by resorting to material actions against the rulers or against those who opposed its Da’awah, following the example of the Messenger of Allah (saw) who restricted himself in Makkah solely to the Da’awah and he (saw) did not carry out any material actions until he had migrated to Madinah. And when the people of the second pledge of ‘Aqabah proposed that he give them permission to fight the people of Mina with the sword, he answered them saying, “We have not been ordered to do that yet”. And Allah (swt) asked him (saw) to be patient about the persecution as the Messengers of Allah before him had been, when Allah (swt) said to them,

Hakika Mitume kadhaa walikanushwa kabla yako, lakini wakastahimili baada ya kukataliwa (ujumbe wao), na wakavumilia mateso mpaka ushindi wetu ukawafikia.

“Messengers indeed have been denied before you, and yet they remained patient after the rejection (of their message) and they were patient against the persecution till our victory reached them” (TMQ al-An’am, verse 34)

Kwamba Chama hakitumii nguvu za kimwili kujilinda wala kama silaha dhidi ya watawala hakina umuhimu wowote kwa suala la Jihad, kwa sababu Jihad ni lazima iendelee hadi Siku ya Kiyama. Kwa hiyo, kila wakati maadui makafiri wanaposhambulia nchi ya Kiislamu, inakuwa wajibu kwa raia wake Waislamu kuwarudisha adui nyuma. Wanachama wa Hizb ut-Tahrir katika nchi hiyo ni sehemu ya Waislamu, na ni wajibu kwao, kama ilivyo kwa Waislamu wengine, kwa kuwa wao ni Waislamu, kupigana na adui na kuwarudisha. Kila wakati kunapokuwepo Amiri Mwislamu anayetangaza Jihad ili kutukuza Neno la Allah (SWT) na kuwahamasisha watu kufanya hivyo, wanachama wa Hizb ut-Tahrir watajibu kwa nafasi yao kama Waislamu katika nchi ambayo wito wa jumla wa kuchukua silaha umetangazwa.

The fact that the Party does not use material power to defend itself or as a weapon against the rulers is of no relevance to the subject of Jihad, because Jihad has to continue till the Day of Judgement. So whenever the disbelieving enemies attack an Islamic country it becomes compulsory on its Muslim citizens to repel the enemy. The members of Hizb ut-Tahrir in that country are a part of the Muslims and it is obligatory upon them as it is upon other Muslims, in their capacity as Muslims, to fight the enemy and repel them. Whenever there is a Muslim Amir who declares Jihad to enhance the Word of Allah (swt) and mobilises the people to do that, the members of Hizb ut-Tahrir will respond in their capacity as Muslims in the country where the general call to arms was proclaimed.

Wakati jamii ilipoacha kuitikia Chama kutokana na kupotea kwa imani ya Ummah kwa viongozi na wakuu wake ambao ilikuwa imeweka matumaini yake kwao, na kutokana na hali ngumu ambayo eneo hilo liliwekwa ili kurahisisha utekelezaji wa njama, na dhuluma na kukata tamaa ambavyo watawala waliwatendea raia wao, pamoja na madhara makubwa ambayo watawala waliyasababisha kwa Chama na wanachama wake, wakati jamii ilipokuwa haitikii kwa sababu hizi, Chama kilianza kutafuta msaada wa watu wenye ushawishi kwa malengo mawili akilini:

When the society became unresponsive to the Party as a result of the loss of the Ummah’s confidence in its leaders and chiefs on whom it had placed its hopes, the difficult circumstances under which the region was placed in order to ease the implementation of the conspiracies, the oppression and despondency which the rulers practised against their peoples and the severe harm which the rulers inflicted on the Party and its members, when the society became unresponsive for these reasons the Party started to seek the support of the influential people with two objectives in mind:

i) Kwa lengo la kulinda, ili iweze kuendelea na Da'wah yake ikiwa salama kutokana na mateso.

i) For the objective of protection, so that it could manage to continue its Da’awah while secure from affliction.

ii) Kuchukua madaraka ya utawala kwa lengo la kuanzisha Khilafah na kutekeleza Uislamu.

ii) To take over the rule in order to establish the Khilafah and apply Islam.

Mbali ya kufanya vitendo vya kutafuta msaada wa kimali, Chama kinaendelea kufanya vitendo vyote ambavyo kilikuwa kikifanya hapo awali, kama vile halaqa zilizolenga makundi maalum, malezi ya pamoja, kuelekeza nguvu kwa Ummah ili iubebe Uislamu, na kujenga maoni ya umma yanayounga mkono Uislamu ndani yake. Chama pia kiliendelea kupambana na nchi za kikoloni zisizoamini kwa kufichua mipango yao na kuweka wazi njama zao, na kiliendelea kupambana na watawala kwa kuchukua maslahi ya Ummah na kushughulikia mambo yake.

In addition to performing the actions of seeking material support, the Party continues to perform all the actions which it used to carry out, like concentrated circles, the collective culturing, focusing on the Ummah to make her carry Islam and establishing the public opinion for Islam within it. It continued to struggle against the colonial disbelieving states by revealing their plans and exposing their conspiracies, as it continued to struggle against the rulers by adopting the interests of the Ummah and taking care of its affairs.

Chama bado kinaendelea na kazi yake, na kinatumaini kwamba Allah (SWT) atakipa, pamoja na Ummah ya Kiislamu, msaada, mafanikio na ushindi, na wakati huo waumini watafurahi hivi karibuni, Insha'Allah!

The Party still continues in its work and hopes that Allah (swt) will grant to it and to the Islamic Ummah the help, success and victory, and at that moment the believers will rejoice soon Insh’Allah!