10. Utaratibu wa taratibu (tadarruj)

10. Utaratibu wa taratibu (tadarruj) - Da'wa Kwa Uislamu | Quran Course

Wakati Waislamu walipofika kwenye shimo la udhaifu wa kiroho, nyuma ya kimaada na kielimu, na kudhoofika kwa kisiasa, mawazo yao yalianza kuakisi hali yao mbaya. Wale waliokuwa wakifuata Uislamu walianza kuwa na mawazo yasiyoakisi ukweli wa Uislamu na mtazamo wake kuhusu maisha; badala yake yaliakisi kutoelewa na kutokuwa na ufahamu wa mambo ya msingi ya Uislamu na mtazamo wake wa maisha. Mkoloni kafiri, aliyekuja kudhibiti mambo ya Waislamu, aliweza kuwabadilisha watakavyo, na kupandikiza ndani ya Waislamu dhana na vigezo vyake mwenyewe. Alipanda mawazo yake mwenyewe, ambayo yalizaa matunda ya ladha tofauti: matamu midomoni mwa maadui zake na yenye utamu kwa ndimi zao. Faida ilikuwa kwao. Sababu ya hili haikuwa Uislamu, bali watu wake, ambao walikuwa wamepoteza kushikamana wazi nao na ufahamu sahihi. Waislamu walijaribu kupinga hili kwa uelewa ulioathiriwa na uhalisia na kufungamana na maslahi yao. Hata hivyo, zilikuwa ni juhudi potofu na hatua dhaifu zilizomalizika kwa kushindwa kwa haraka na kujisalimisha kwa aibu. Kufuru iliendelea kujiachia kwa uhuru katika nchi zetu bila yeyote wa kuizuia au kuikataza.

When the Muslims reached the abyss of spiritual weakness, material and intellectual backwardness and political decline, their thoughts came to reflect their bad situation. Those who adhered to Islam came to have thoughts that did not reflect the truth of Islam and its viewpoint towards life, rather they reflected a misunderstanding and a lack of comprehension of the facts of Islam and its view of life. The Kaafir colonialist, who came to control the affairs of the Muslims, was able to change them as he wished, and implant its own concepts and criteria amongst the Muslims. He planted his own thoughts, which bore fruits of different tastes; nice in the mouths of his enemies and sweet to their tongues. The round was to their benefit. The reason for this was not Islam, but rather its people, who had lost the clear adherence and the correct understanding. The Muslims tried to oppose this with an understanding that was affected by the reality and subject to their interests. However they were twisted attempts and lame steps that ended up in rapid failure and horrible surrender. Kufr continued to indulge itself freely in our lands without anyone to stop it or prevent it doing so.

Athari ya mawazo kama haya, iwe yametamkwa kwa nia njema au la, ni ileile. Hata hivyo, tunawaonya Waislamu juu ya njama za Makafiri dhidi ya dini hii, na tunawashauri wayatupilie mbali mawazo haya, ambayo ubatili wake umethibitishwa katika uhalisia. Hayaleti manufaa yoyote, wala hayazuii madhara yoyote. Hakika Allah 􀀬 ametufanya kuwa watu tajiri kuliko watu wote. Katika Uislamu kuna kila kitu tunachohitaji, bila haja ya kitu kingine chochote. Asili yenyewe ya Uislamu inalazimu njia ambayo unapaswa kuchukuliwa kwayo. Dini ya Kiislamu imeteremshwa na Allah 􀀬 ili kushughulikia mambo ya maisha. Muislamu anapaswa tu kufanya Ijtihaad katika maandiko ya Shar'ee yaliyoteremshwa, si nje yake, ili kujua Hukmu ya Allah 􀀬. Kanuni za kiakili zinazohitajika kwa maisha yake lazima zidhibitiwe kwa ushahidi wake wa Shar'ee, kwa kuwa ni kanuni za Shar'ee, zenye ushahidi wa kina. Njia hii ya Ijtihaad ni thabiti na ileile; hairuhusiwi kuibadilisha kwa namna yoyote. Kuanzia hapa ndipo msingi wa uamsho wetu unapoanzia, kama ulivyoanza hapo awali.

The effect of such thoughts, whether uttered with good intentions or not, is the same. However, we warn the Muslims of the Kuffar’s plots against this deen and advise them to discard these thoughts, whose futility has been proven in the reality. They do not yield any good, and nor do they ward off any evil. Indeed, Allah 􀀬 has made made us the richest of people. In Islam there is everything we need, without the need for anything else. The nature of Islam itself obliges the method by which it should be taken. The Islamic deen has been revealed by Allah 􀀬 to treat life’s affairs. The Muslim has only to make Ijtihaad in the revealed Shar’ee texts, and not outside them, to know the Hukm of Allah 􀀬. The intellectual principles necessary for his life must be regulated by their Shar’ee evidences, because they are Shar’ee rules, which have detailed evidences. This method of Ijtihaad is fixed and the same; it is not allowed to alter it in any way. From this point, the basis of our revival starts, exactly as it started before.

Na yeye 􀁕 alisema: "Umma yangu itagawanyika katika makundi 73. Yote yatakwenda Motoni isipokuwa moja." Wakauliza (Maswahaba): "Na hao ni akina nani, ewe Rasuli wa Allah?" Akasema: "Ni mimi na yale ambayo Maswahaba wangu wamo leo."" [Imepokewa na Abu Dawud, at-Tirmidhi, Ibn Majah na Ibn Hanbal] Alisema pia 􀁕: "Nimekuachieni dalili iliyo wazi kabisa; hakuna anayepotoka kutoka kwake baada yangu isipokuwa yule aliyepotea."" [Imepokewa na Ibn Majah na Ibn Hanbal] Alisema 􀁕: "Watu bora ni kizazi changu, kisha wale watakaokuja baadaye, kisha wale watakaokuja baada yao..." [Imepokewa na Muslim] Alisema 􀁕: "...Hakika atakayeishi miongoni mwenu ataona khitilafu nyingi. Jihadharini na mambo yaliyozuliwa, kwani kila jambo lililozuliwa ni bid'ah, na kila bid'ah ni upotofu... Shikamaneni na Sunnah yangu na Sunnah ya Makhalifa waongofu – yashikilieni kwa nguvu." [Imepokewa na Abu Dawud na at-Tirmidhi] Na alisema 􀁕: "Kitendo chochote kisichoafikiana na amri yetu (dini yetu) kinakataliwa." [Imepokewa na Bukhari na Muslim] Hadithi hizi zinatualika kufuata wema na zinatuonya dhidi ya bid'ah. Mpangilio wa wema unaonyesha kwamba kufuata kunadhoofika kadiri mtu anavyokuwa mbali na zama za Mtume 􀁕. Hii inatoa maana kwamba kadiri zama zinavyokuwa mbali, ndivyo kufuata kwetu kunavyopaswa kuwa imara na kali zaidi, na ndivyo tunavyopaswa kuchunguza ukweli zaidi, na kuwa wakweli zaidi. Hii ni kwa sababu tumeamrishwa kushikamana na Sunnah ya Mtume 􀁕 na Sunnah ya Makhalifa waongofu wema, na kubaki katika yale ambayo Mtume 􀁕 na Maswahaba wake walibaki nayo. Kwa hiyo hatupaswi kuzusha katika dini, wala kuingia katika mambo yaliyozuliwa, kwa sababu mwenye kufanya hivyo amekataliwa. Basi, njia ya kuhakikisha yote haya katika zama zetu ni ipi?

And he 􀁕 said; “My Ummah will be divided into 73 sects. All of them will go to the Hellfire except one. They (the Sahabah) asked; ‘And who are they O Rasool of Allah?’ He 􀁕 said: ‘I, and what my Sahabah are upon today.’” [Reported by Abu Dawud, at-Tirmizi, Ibn Majah and Ibn Hanbal] He 􀁕 said; “I have you left you on the resplendent proof, no one deviates from it after me except the one who has gone astray.” [Reported by Ibn Majah and Ibn Hanbal] He 􀁕 said; “The best people are my generation, then those who came after, then those who came after them...” [Reported by Muslim] He 􀁕 said; “...Verily he among you who lives [long] will see great controversy. Beware of newly invented matters, for every invented matter is an innovation and every innovation is in the Fire... Keep yourselves to my Sunnah and to the sunnah of the rightly guided Khulafaa’ – cling to them stubbornly.” [Reported by Abu Dawud and At-Tirmizi] And he 􀁕 said; “Any action that is not according to our matter (deen) is rejected.” [Reported by Bukhari and Muslim] These ahadith invite us to follow the good and warn us againt innovation. The order of goodness indicates that the adherence weakens the further away one is from the time of the Messenger 􀁕. This gives the sense that the more distant the time is, the stronger and more stringent our adherence needs to be, and the more we need to investigate the truth, and the more we need to be sincere. This is because we have been ordered to cling to the Sunnah of the Messenger 􀁕 and the sunnah of the righteous and guided Khulafaa’, and remain on what the Messenger 􀁕 and his Sahabah remained upon. So we must not innovate in the deen, or go into the newly invented matters, because the one who does this is rejected. So what is the way to ensure all of this in our days?

Huenda ikawa inahusiana na mfumo, kama vile kutoa wito wa kushiriki katika kutawala, ingawa kwa mujibu wa Shari'a ni Haram; hata kwa kukiri kwa wale wanaotetea mfumo wa hatua kwa hatua. Hata hivyo, kwao, madai hayo hayakusudiwi kwa yenyewe, bali ni ili kufikia utawala wa Uislamu, ambao ndio msingi na wajibu, katika hatua inayofuata. Inaweza kuwa kupitia kazi ya kuweka baadhi ya hukumu za Kiislamu, huku wakinyamaza kuhusu nyingine, wakitumaini kwamba zitaongezeka, zitatawala kisha zichukue uongozi, na kadhalika. Au inaweza kuhusiana na da'wah pale anapowaita watu kwa haya yote. Hivyo, mwenye imani ya hatua kwa hatua hushikamana na mtindo huu na hujaribu kuwaita wengine kwa mujibu wa wazo hili. Yule anayelingania wazo kama hilo anaweza kuwa mcha Mungu kiasi kwamba, kwa upande wa kujitahidi katika utekelezaji, hakubali uzembe wowote kwa upande wake, lakini analikubali kwa wengine, kwa sababu ya kuwajali wengine, ili wasikatae da'wah ya hukumu za Uislamu, na ili wawe katika jambo bora zaidi kuliko kutokuwa katika lolote kabisa.

It may be related to the system, such as calling for participation in ruling, even though it is Haram according to the Shar’a; even according to the acknowledgement of those who advocate gradualism. However, for them the demand is not intended to be for itself, but rather to achieve the ruling by Islam, which is the origin and the obligation, in a following stage. It may be by the work to establish certain Islamic rules, and remain silent over others in the hope that they will increase, and become dominant and then take the lead, and so on and so forth. Or it may be related to the da’wah when he calls people to all of this. So the one convinced of gradualism adheres to this style and attempts to call others according to this idea. The one who calls to such an idea may be so Godfearing that in terms of adherence, he does not accept any negligence on his part, but he accepts it for others, because of his concern for others, so that they do not reject the da’wah to the rules of Islam, and so that they may be on something better than being on nothing at all.

1- Maoni yao kwamba Allah 􀀬 hakukataza riba mara moja. Badala yake, katazo lake lilikuja kwa hatua na awamu. Alisema: "Na mnalotoa kwa riba ili lizidi mali za watu, haliongezeki kwa Allah; lakini mnalotoa kama zaka mkitaka radhi za Allah, hao ndio watakaopata ongezeko mara mbili." [TMQ 30:39] Alisema: "Msile riba mara mbili na mara nyingi zaidi." [TMQ 3:130] Alisema: "Enyi mlioamini! Mcheni Allah na acheni yaliyobaki ya riba (kuanzia sasa), ikiwa ni waumini kweli." [TMQ 2:278] Alisema: "Na kwa kuchukua kwao riba, ilhali walikatazwa kuichukua." [TMQ 4:161] "Allah ameruhusu biashara na amekataza riba." [TMQ 2:275] Kutokana na muhtasari wa aya hizi, wale wanaoita katika mfumo wa hatua kwa hatua wanasema kwamba riba ilikuwa mubah (inaruhusiwa) kwa sababu ya aya ya kwanza. Katazo la kuchukua riba nyingi mara mbili na kuzidisha, tofauti na riba ndogo, lilishushwa katika aya ya pili. Kisha katika aya ya tatu, riba ndogo ilikatazwa pale Allah 􀀬 aliposema: "Acheni yaliyobaki ya riba (yanayowadai)." [TMQ 2:278]. Kisha wakasema kwamba katazo la riba lilianza kwa kidokezo kisicho cha moja kwa moja na si kwa kauli wazi, kama inavyothibitishwa na aya ya nne, inayozungumzia Mayahudi. Hatimaye, Allah 􀀬 aliharamisha riba baada ya mfululizo huu wa mafunuo na hatua, kwa kauli yake: "Allah ameruhusu biashara na amekataza riba." [2:275]. Yeyote anayesoma Fiqh (ufahamu wa kisheria) sahihi ya aya hizi anaona kwamba maoni kuhusu mfumo wa hatua kwa hatua ni mbali sana na ukweli.

1- Their view that Allah 􀀬 did not forbid usury all at once. Rather its prohibition was in phases and stages. He 􀀬 said; “And that which you gave in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah, but that which you give in zakah, seeking Allah’s Countenence, then those - they shall have manifold increase.” [TMQ 30:39] He 􀀬 said; “Eat not Riba (usury) doubled and multiplied.” [TMQ 3:130] He 􀀬 said; “O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers.” [TMQ 2:278] He 􀀬 said; “And their taking of Riba (usury) though they were forbidden from taking it.” [TMQ 4:161] “Allah has permitted trading and forbidden Riba (usury).” [TMQ 2:275] From the summation of these verses those who call for gradualism say that riba (usury) was mubah (permitted) because of the first ayah. The prohibition of taking multiple riba as opposed to the small usury was revealed in the second ayah. Then in the third ayah, the little usury was forbidden when Allah 􀀬 said; “Give up what remains (due to you) from Riba (usury).” [TMQ 2:278]. Then they said that the prohibition of usury began by indirect suggestion and not by a clear statement as evidenced by the fourth ayah, which talks about the Jews. Finally, Allah 􀀬 forbade usury after this series of revelations and stages, by His 􀀬 saying; “Allah has permitted trading and forbidden Riba (usury).” [2:275] The one who studies the correct Fiqh (legislative understanding) of these verses finds that the view concerning gradualism cannot be further from the truth.

Aya ya kwanza haina uhusiano wowote na riba iliyokatazwa. Maudhui yake ni zawadi na vipawa. Maana ya aya ni kwamba yeyote anayetoa zawadi au kipawa na anataka watu wamzidishie au wakirudishe, basi hakuna ongezeko kwake mbele ya Allah (SWT), yaani hatapata thawabu yoyote kutoka kwa Allah (SWT). Mtume wa Allah ﷺ alisema: "Yeyote aliyetoa sadaka sawa na tende moja kutokana na mapato ya tayyib (halali) – na Allah hakubali isipokuwa tayyib – Allah huipokea kwa mkono wake wa kulia, kisha huikuza kwa ajili ya mtoaji kama mmoja wenu anavyolea mtoto wake wa farasi mdogo hadi inakuwa kama mlima." [Amepokewa na al-Bukhari]. Na Ibn ‘Abbas alisema: "Na kile mlichotoa kama zawadi (kwa wengine)" [TMQ 30:39], maana yake ni kwamba mtu akitoa kitu kama zawadi akitaka kupata kitu bora zaidi, mtu huyo hatakuwa na ongezeko mbele ya Allah (SWT) wala hatapewa thawabu. Hata hivyo, hatakuwa na dhambi. Ni kwa maana hii ndipo aya ilipoteremshwa (kama alivyopokea al-Qurtubi). Ibn Kathir (Allah amrehemu)

- The first ayah has nothing to do with the prohibited usury in any way whatsoever. Its subject matter is gifts and presents. The meaning of the verse is whoever gives a gift or present and wants people to increase it or to reclaim it, then this has no increase with Allah 􀀬, meaning he will have no reward from Allah 􀀬. The Messenger of Allah 􀁕 said; “Whoever gave in charity the equal of a date from a tayyeb (halaal) earning – and Allah does not accept except tayyeb – Allah receives it in His right hand, then grows it for its giver the way one of you grows his little horse until it becomes like the mountain.” [Narrated by al-Bukhari]. And Ibn ‘Abbas said; “And that which you gave in gift (to others)” [TMQ 30:39], means if a man gives something as a gift wishing to get something better, that person will have no increase with Allah 􀀬 and nor will he be rewarded. However, he will not be sinful. It was with this meaning that the ayah was revealed (as reported by al-Qurtubi). Ibn Kathir (may Allah have mercy on him)

Yeye (SWT) alisema; “Wanakuuliza (Ewe Muhammad ﷺ) kuhusu pombe na kamari. Sema: ‘Ndani yake mna dhambi kubwa, na faida fulani kwa watu, lakini dhambi zake ni kubwa kuliko faida zake.’” [TMQ 2:219]. Yeye (SWT) alisema; “Enyi mlioamini! Msikaribie Swalah (sala) mkiwa katika hali ya ulevi, mpaka mjue maana ya mnayoyasema.” [TMQ 4:43]. Yeye (SWT) alisema; “Enyi mlioamini! Vileo, kamari, al-ansab (wanyama wachinjwao kwa masanamu), al-Azlam (mishale ya kutafuta bahati au uamuzi) ni uchafu katika kazi ya Shetani. Basi jiepusheni (kwa ukamilifu) na uchafu huo, ili mpate kufaulu. Shetani anataka tu kuchochea uadui na chuki baina yenu kwa vileo na kamari, na kuwazuia kumkumbuka Allah (SWT) na kutoka kwenye Swalah (sala). Je, basi hamtajizuia?” [TMQ 5:90] Kutokana na jumla ya aya hizi, wale wanaoamini mfumo wa taratibu wanasema kwamba pombe iliruhusiwa mwanzoni, kama inavyothibitishwa na aya ya kwanza. Kisha ruhusa hiyo ilipunguzwa kwa kauli ya Allah (SWT); “Enyi mlioamini! Msikaribie Swalah mkiwa katika hali ya ulevi.” [TMQ 4:43]. Kisha ikakatazwa kabisa, baada ya kizuizi hiki.

He 􀀬 said; “They ask you (O Muhammad 􀁕) concerning alcohol and gambling. Say: ‘In them is a great sin, and some benefit for men, but the sin of them is greater than their benefit.’” [TMQ 2:219]. He 􀀬 said; “O you who believe! Approach not as-Salah (the prayer) when you are in a drunken state, until you know (the meaning) of what you utter.” [TMQ 4:43]. He 􀀬 said; “O you who believe! Intoxicants, gambling, al-ansab (animals slaughtered for idols), al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination), in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from as-Salah (the prayer). So, will you not then abstain?” [TMQ 5:90] From the total of these verses, those who believe in gradualism say that alcohol was permitted in the beginning, as evidenced by the first ayah. Then the permission was restricted by Allah’s 􀀬 saying; “O you who believe! Approach not as-Salah when you are in a drunken state.” [TMQ 4:43]. Then it was forbidden, after this restriction.

Vitabu vya Fiqh vya maulamaa wakubwa na mujtahidina wa Ummah huu havikujadili suala la kuteremshwa kwa hukumu kwa hatua kwa hatua katika kuharamisha pombe. Ushindi wa Kiislamu ulikuwa ukiendelea kwa kasi, na nchi zilikuwa zikifunguliwa. Watu walikuwa wakiingia katika dini kwa makundi. Waislamu waliozishinda nchi hizo hawakuzingatia hali mpya ya wale waliosilimu hivi karibuni, wala hawakunyamaza kuhusu unywaji wa pombe. Waislamu waliokwenda katika nchi hizo hawakungoja hadi wale waliosilimu nao wapitie hatua zile zile zilizopitiwa na uharamisho wa pombe, ingawa huenda walihitaji mpangilio wa hatua kwa hatua; lakini hilo halina umuhimu. Maulamaa wetu wa zamani hawakuwa wakifahamu mjadala wa hatua kwa hatua. Badala yake, ni mjadala mpya, uliozuka kutokana na uhalisia mgumu na hali ngumu, kutoka kwa maoni ya baadhi ya wanaojiita maulamaa, waliotaka kuufanya kuwa mtindo wa kufikiri; si tu kuhusu baadhi ya hukumu mahususi, bali kwa dini yote. Hadithi ya Mtume ﷺ ilikuwa sahihi pale aliposema: "Hakika atakayeishi miongoni mwenu atashuhudia mizozo mikubwa, basi mnapaswa kushikamana na Sunnah yangu na Sunnah ya Makhalifa waongofu - shikamaneni nazo kwa uthabiti. Jihadharini na mambo yaliyozuliwa, kwani kila jambo lililozuliwa ni bidaa, na kila bidaa ni motoni." [Imepokewa na Abu Dawud na At-Tirmidhi] Swali ambalo wanaounga mkono hatua kwa hatua wanalitumia kama njia ya kutoka ni hili: je, inaruhusiwa kuchukua hukumu ya awali kwa kisingizio kwamba hukumu zilishuka kwa hatua kwa hatua?

The books of Fiqh of the great scholars and mujtahideen of this Ummah did not discuss gradualism in the prohibition of alcohol. The Islamic conquests took place in full swing, and the lands were opened up. The people used to enter the deen in hordes. The Muslims who conquered these lands did not give attention to the newness of the converts who had just embraced Islam, and nor were they silent about the drinking of alcohol. The Muslims who went to the lands did not wait until the converts had also passed the same stages as passed by the prohibition of alcohol, even though they may have needed gradualism; though that is of no significance. Our great early scholars were not familiar with the discussion of gradualism. Rather it is a new discussion, brought about by the severe reality and the difficult circumstances, from the views of some so-called scholars who wished to make it a way of thinking; not only regarding some particular rules but for the whole deen. The Messenger’s 􀁕 hadith was right when it stated; “Verily he among you who lives [long] will see great controversy, so you must keep to my Sunnah and to the sunnah of the rightlyguided Khulafaa’ - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is in Hell-fire.” [Reported by Abu Dawud and At- Tirmizi] The question that the advocates of gradualism use as a way out is; is it allowed to take the previous Hukm under the pretext that rules came gradually?

Sharia kwa ujumla inaonyesha kwamba wajibu wa da'wah uwe ni wa kuonyesha uaminifu na kushikamana na njia iliyonyooka; "Sifa zote njema ni za Allah, ambaye amemteremshia mja wake (Muhammad ﷺ) Kitabu, wala hakukiwekea upotovu wowote." [TMQ 18:1]. Allah 􀀬 ametujulisha kwamba makafiri wanataka tufanye maridhiano na kukubaliana nao. Wanataka tuachane na haki na tukubali robo au nusu ya suluhisho. Wanataka kuanza kwa kujaribu kutufanya tufanye kufuru, kama alivyosema 􀀬; "Wengi katika watu wa Kitabu (Mayahudi na Wakristo) wanatamani wangekurudisheni kuwa makafiri baada ya kuwa mmeamini, kwa husuda kutoka nafsi zao wenyewe..." [TMQ 2:109], na itaishia kwa kujaribu kuwafanya wakubali kanuni zao, kama alivyosema 􀀬; "Wanatamani ufanye maridhiano nao, nao pia wangefanya maridhiano." [TMQ 68:9] "Basi (ewe Muhammad ﷺ) usiwatii wanaokanusha (aya)." [TMQ 68:8]. Mola wetu Mlezi ametuonya dhidi ya kuelekea kwa watu madhalimu; "Wala msielemee kwa wale waliodhulumu, mkaguswa na Moto, wala msiwe na walinzi wengine badala ya Allah, kisha msinusuriwe." [TMQ 11:113] Da'wah ya kweli kwa Imani ya kweli hufanya kushikamana kwa Muislamu kuwe kamili, hata kama alikuwa mgeni katika Uislamu na katika kuufuata. Wajibu wetu, kama wabebaji wa da'wah, si kitu kingine isipokuwa kupandikiza Imani mioyoni mwetu na kujitoa kwa hilo, hadi izae matunda, kwa kushikamana bora kabisa na Taqwa. Dola ya Kiislamu, itakapoanzishwa, haitaanzishwa mikononi mwa watu ambao hawana (dhana zozote za Kiislamu) au wamejaa dhana za Kimagharibi. Haitaanzishwa na watu ambao da'wah haikufanya kazi ndani yao; itakuwa imewaathiri na kuwafanya wailete kwa kukubali. Bali, kama tulivyoeleza hapo awali, Dola lazima ianzishwe juu ya maoni ya umma yanayotokana na mwamko wa jumla, unaokubali wazo la Uislamu na la kutawaliwa nao.

The Sharee’ah in its totality indicates that the obligation of the da’wah be exemplified by honesty and keeping on the straight path; “All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad 􀁕) the Book, and has not placed therein any crookedness.” [TMQ 18:1]. Allah 􀀬 informed us that the Kuffar wish that we compromise and be compliant with them. They want us to relinquish the truth, and accept a quarter or a half of the solution. They want to start by trying to make us do kufr, as in His 􀀬 saying; “Many of the people of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves…” [TMQ 2:109], and will end with trying to make us take the rules, as in His 􀀬 saying; “They wish for you to compromise with them, so they (too) would compromise.” [TMQ 68:9] “So (O Muhammad 􀁕) obey not the deniers (of the verses).” [TMQ 68:8]. Our Lord has warned us against inclining toward the unjust people; “And incline not toward those who do wrong, lest the Fire should touch you, and have no protectors other than Allah, nor you would then be helped.” [TMQ 11:113] The true da’wah to the true Imaan makes the Muslim’s adherence complete, even if he was new to Islam and to its adherence. Our obligation, as da’wah carriers, is nothing but to implant the Imaan in our hearts and devote ourselves to this, until it bears fruit, with the best adherence and Taqwa. The Islamic State, when it is established, will not be established at the hands of people who are devoid (of any Islamic concepts) or full of western concepts. It will not be established by people in whom the da’wah did not work, it will have influenced them and made them accept it. Rather, as we have stated previously, the State must be established upon a public opinion that emanates from a general awareness, which accepts the idea of Islam and of being ruled by it.

Zinapaswa kutekelezwa na kutumiwa bila kuchelewa, kuahirishwa wala kufanywa hatua kwa hatua. Vinginevyo kauli ya Allah 􀀬 itatuhusu sisi: “Je, mnaamini sehemu ya Kitabu na kukataa sehemu nyingine? Basi malipo ya wanaofanya hivyo miongoni mwenu ni kuwa ni kufedheheka katika maisha ya dunia hii, na Siku ya Kiyama watarudishwa kwenye adhabu kali kabisa.” [TMQ 2:85] Hakuna udhuru wowote kwa Muislamu kutotekeleza hukumu ya Shari'ah, awe ni mtawala au mtu wa kawaida, isipokuwa pale ambapo kuna rukhsa (ruhusa maalum) ya Shari'ah iliyotajwa katika maandiko ya Shari'ah. Kushindwa kunachukuliwa kuwa ni rukhsa ya Shari'ah, katika kesi ya udhaifu wa kweli na dhahiri (au kile kilicho na uwezekano mkubwa kuwa hivyo), yaani katika hali ya kulazimishwa kweli, kama vile mtu aliyelazimishwa kufanya haramu, au mfano wa Mtume ﷺ alipotoa theluthi moja ya mazao ya matunda ya Madina kwa kabila la Ghatfaan, au mfano wa Khalifa anayekubali kutumia usuluhishi pamoja na waasi, au pale nyama ya mzoga inapokuwa halali kwa mtu aliye katika dharura na anayeogopa kifo.

They should be applied and executed without any delay, postponement or gradualism. Otherwise the saying of Allah 􀀬 will apply to us; “Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment.” [TMQ 2:85] There is no excuse for the Muslim not to apply a Shar’ee rule, whether he is a ruler or a normal individual, unless there is a Shar’ee rukhsah (dispensation) mentioned in the Shar’ee texts. Inability is considered a Shar’ee dispensation, in the case of true and tangible weakness (or what is most probably that) ie in the case of true compulsion, such as the case of the one coerced into doing a haraam or the example when the Messenger 􀁕 offered a third of the fruit produce of Madinah to the tribe of Ghatfaan, or the example of the Khaleefah who accepts to resort to arbitration with rebels, or when carrion becomes permissible for the one who is under duress and fears death.

Ili kujiweka huru na shinikizo kama hilo, walikwenda kutafuta dalili za kuunga mkono mwelekeo huu, ili kutoa uhalali na ruhusa ya kufanya da'wah kulingana nao. Hii ni kwa sababu wazo lilikuwepo kwanza, kisha wakatoa dalili ya Kishariʿa, ambayo waliifasiri kwa namna ya kulitumikia wazo hilo. Huu ndio mwanzo wa upotovu. Ushauri wetu kwa Waislamu wale waliosimama juu ya wazo la taratibu (gradualism) ni kwamba lazima waachane na udhaifu ulio ndani yao. Uhusiano wao na Shariʿa unapaswa kuwa ule wa mtu anayemtegemea Mola wake, mwenye Imani thabiti kwamba Yeye ﷻ ndiye anayesimamia mambo, na anayebadilisha hali, na kwamba Yeye ﷻ humpa ushindi anayestahiki. Lazima wawe hivi, ili kwa Imani hii waweze kukabiliana na ukali wa uhalisia na ugumu wa hali. Hivyo atajihisi kuinuka kwa Imani yake juu ya (uhalisia huo) na kuifanya kuwa mwanzo wa da'wah na mwisho wake. Haya yote yataonekana, kwa kuzingatia mipaka sahihi na kufuata kwa usahihi (kanuni za Kishariʿa), kwa wale tunaowalingania. Hili litatokea bila haja ya taratibu.

To free themselves from such pressure, they went to hunt for evidences for this approach, so as to provide a justification and permission to do da’wah according to it. This is because the idea existed first, and then they produced a Shar’ee evidence, which they interpreted in such a way as to serve the idea. This is the beginning of deviation. Our advice to those Muslims who are established on the idea of gradualism is that they must discard the weakness they have within them. Their linkage to the Shar’a should be that of the one who trusts his Lord, has a strong Imaan that He 􀀬 is the one who manages the affairs, and changes the circumstances, and that He 􀀬 grants the victory to those who deserve it. They must be like this, so that with this Imaan they can face the severity of the reality and the harshness of the circumstances. So he feels elevated with his Imaan above (the reality) and makes it the departure point of the da’wah and the final point. All this will be reflected, in terms of the correct restriction and right adherence (to the Shar’ee rules), on those whom we invite. This will happen without the need for gradualism.