Wakati Kaafir Magharibi alipofanikiwa kulazimisha mtindo wake wa maisha kama njia ambayo watu wanapaswa kuufuata, Waislamu waliishi katika hali za kifikra, kijamii, kiuchumi na kisiasa ambazo hazikuwa na wivu kwa yeyote. Waislamu waliishi kwa kufuata mawazo yaliyopingana na 'Aqeedah yao. Kwa hiyo, walipoteza mwelekeo sahihi na utambulisho wao walipojaribu kupatanisha mawazo yao, yanayotokana na 'Aqeedah yao, na mawazo ya Magharibi kuhusu maisha, yanayotokana na fikra ngeni ambayo Ummah haukuikubali. Upotofu huu uliingia akilini mwao kutokana na ujinga wao, na kutokuwa na uwezo wa kuyachukulia mambo kwa misingi yake. Walipatanisha yasiyoweza kupatanishwa, kati ya Uislamu na yale yaliyoupinga. Walifanya manufaa yanayodhaniwa kuwa lengo la Sharee'ah. Waliridhika kukubali tafsiri yoyote na kuhalalisha uzushi wowote. Kutokana na hili, maisha ya kiuchumi na kijamii ya watu yalijaa mikinzano. Nguvu za kisiasa zilikuwa na nia ya kuimarisha fikra hizi za kigeni kwa gharama ya fikra asili ya Waislamu.

When the Kaafir West managed to impose its way of life as the way that people should follow, the Muslims lived through intellectual, social, economic and political conditions that were the envy of none. The Muslims lived according to thoughts that contradicted their ‘Aqeedah. Hence, they lost the correct orientation and their personality when they tried to reconcile their thoughts, that emanate from their ‘Aqeedah, with the western thoughts about life, which emanate from a foreign thought that the Ummah did not accept. This falsehood penetrated their minds owing to their ignorance, and inability to take matters from their foundations. They reconciled the irreconcilable, between Islam and that which contradicted it. They made perceived benefit the goal of the Sharee’ah. They were content to accept any interpretation and justify any fabrication. Owing to this, the economic and social life of the people became full of contradictions. The political forces were intent on concentrating these foreign thoughts at the expense of the original thought of the Muslims.

Ilikuwa chini ya kivuli cha hali hii mbaya sana ndipo makundi na vyama vya Kiislamu vilianza kujitokeza, ili kukabiliana na wimbi hili la mawazo na dhana potofu, hisia zilizopotoka, na mazingira ya kisiasa yaliyoundwa na mgeni.

It was in the shade of this very bad situation that Islamic groups and parties started to emerge, in order to face these hordes of erroneous thoughts and concepts, deviant emotions, and political circumstances shaped by the foreigner.

Jamaa au kundi lilipaswa kuwa na dawa ya kutibu au zeri ya uponyaji. Lilipaswa kuchora mstari ulionyooka ambao watu wangepaswa kuufuata chini ya mwongozo wake, sambamba na mstari uliopotoka ambao moto wake utawateketeza watu. Lilipaswa kuwaambia watu: "Na hakika haya ndiyo Njia yangu iliyonyooka, basi ifuateni, wala msifuate njia nyingine, kwani zitawatenganisha na Njia Yake." [TMQ 6:153] Kundi au chama lilipaswa kuwa na sifa zitakazowezesha kufikia lengo. Sifa hizo ni uwazi wa fikra, nia ya dhati ya kufikia lengo, kuandaa kundi la watu wenye ufahamu, kuandaa Ummah na kuzingatia kanuni za njia (mbinu) iliyowekwa.

The party or group was supposed to have the antidote or the healing balm. They were supposed to draw out the straight line that the people should follow under its guidance, alongside the crooked line whose fire will burn the people. They were supposed to say to the people; “And Verily, this is my Straight path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [TMQ 6:153] The group or party was supposed to have qualities that would enable it to achieve the aim. These qualitites are the clarity of thought, the will to achieve the aim, preparing an aware collection of people, preparing the Ummah and adherence to the rules of the method.

Kwa upande wa wazo, linapaswa kuchukua nafasi ya juu kabisa katika kundi. Kwa mtazamo wa kundi, wazo hilo ndilo ukweli ambao watu wote wanapaswa kuugeukia, na ndilo mwongozo unaoangaza njia ya wanadamu. Ni rehema aliyowapa Allah 􀀬 waja wake. Ni nuru inayowatoa wanadamu kutoka gizani mwa matamanio. Ni lile linalomfaa mwanadamu, linaloendana na maumbile yake ya asili, linaloushawishi akili yake na kuipa moyo wake utulivu. Ni lile linaloleta furaha katika maisha na kuzaa matumaini. Lina kina na upana unaolifanya liweze kujibu maswali yote ya mwanadamu kuhusu maisha anayoishi, na kumuunganisha ipasavyo na yaliyotangulia maisha na yatakayokuja baada yake. Linamuunganisha ipasavyo na Muumba wake, hadi anaelewa lengo lake na kumletea furaha mpaka mwisho.

In terms of the idea, it is supposed to assume the highest position in the group. In the view of the group, the idea is the truth, which all the people should turn to, and it is the guidance that lights the path for mankind. It is the gifted mercy from Allah 􀀬 to His servants. It is the light that takes mankind out of the darkness of desire. It is the one that fits man, agrees with his natural disposition, convinces his mind and gives his heart tranquillity. It is the one that gives happiness to life and creates hope. It has the depth and comprehensiveness that makes it capable of answering all of man’s questions about the life that he lives, and links him properly with what is before life and what is to come after it. It links him correctly with his Creator, such that he understands his objective and brings him happiness until the end.

Kundi au kikundi kinachoamini wazo hili pia kinaamini kwamba pale wazo hili linapokosekana, munkar na uongo vitaenea bila kizuizi; matamanio ya nafsi yatafuatwa, dhulma itatokea, na giza litaenea. Maisha finyu na magumu yatawaacha watu bila usingizi, hivyo hutawaona kamwe wakiridhika. Wala maumbile yao hayatakuwa na utulivu, wala akili zao hazitakuwa katika hali ya tafakari.

The group or party that believes in this idea, also believes that when it is not prevalent, that munkar and falsehood will spread freely; whims will be followed, oppression will occur, and darkness will spread. A narrow difficult life will leave the people sleepless, so you will never see them contented. Neither will their nature be at ease or their minds in a state of contemplation.

Jambo la kwanza ambalo kundi linapaswa kulishughulikia ni kufikia Fikrah (wazo), ambalo litakuwa roho yake na sababu ya kuwepo kwake.

The foremost issue that the group must be concerned with is to arrive at the Fikrah (idea), which will form its spirit and reason for its existence.

Itaitunza, itahifadhi usafi wake, na kuondoa kila kitu kisichotoka humo. Haitaruhusu ichanganywe na mawazo ya kigeni, wala haitaamua msimamo wake kuhusiana na miito na mawazo mengine yanayopendekezwa kwa msingi wa kigeni. Huenda usafi wa wazo unahitaji uwazi wa maono kwa kundi. Uwazi wa maono utapatikana kwa kuelewa hukumu ya Shari'a kupitia istinbati sahihi, na hukumu hiyo inapaswa kujengwa juu ya 'Aqeedah ya Kiislamu.

It will look after it, preserve its purity, and remove anything that is not from it. It will not allow it to be mixed with foreign thoughts and it will not decide its position regarding other calls and ideas proposed on a foreign basis. Perhaps the purity of the idea requires clarity of vision for the group. The clarity of vision will be by understanding the Shar’ee rule via a correct deduction, and the rule should be based on the Islamic ‘Aqeedah.

Wakati wazo linapopoteza uwazi wake, usafi wake, umakinifu wake na utofauti wake, itakuwa imepoteza tabia yake ya pekee, na haitakuwa tena nuru, mwongozo wala rehema iliyopewa. Itakuwa imepoteza sababu ya kuwepo kwake na kuwa kama harakati nyingine; zilizoshindwa mbele ya uhalisia, ambao unaweza kuliathiri badala ya yenyewe kuathiri uhalisia, na kuuunda upya badala ya yenyewe kuunda uhalisia kuwa kile unachopaswa kuwa.

When the idea loses its clarity, purity, crystallisation and distinctness, it would have lost its special character, and it will no longer be the light, guidance or the gifted mercy. It would have lost its reason for existence and become like the other movements; defeated in the face of the reality, which could affect it instead of it affecting the reality, and reshaping it instead of it reshaping the reality into what it should be.

Kadiri wazo linavyoeleweka zaidi katika akili za watu wake, ndivyo njia ya kulitekeleza kwa vitendo inavyozidi kuwa wazi. Uwazi wa lengo unatokana na uwazi wa wazo. Njia ya kufikia lengo hilo inajumuisha kanuni zilizopangwa za Sharia, kama ilivyo kwa kanuni nyingine yoyote za Kishari'ah.

The more the idea is crystalised in the minds of its people, the more the method of delivering it practically is crystalised. The clarity of the objective comes from the clarity of the idea. The method for achieving the objective consists of regulated Sharee’ah rules, like any other Shar’ee rules.

Kundi la kiitikadi au chama huzingatia itikadi hiyo katika kila hali. Hii ni kwa sababu fikra ya kiitikadi huzuia yule aliye na imani nayo na anayeiita kuchukua chochote kutoka chanzo kingine chochote isipokuwa fikra hiyo imekiidhinisha. Kwa kuwa ni fikra ya msingi, huanza kwa kujifunza mambo kutoka misingi yake, na hutoa jibu lililo wazi kuhusu maana ya kuwepo kwa mwanadamu katika ulimwengu huu. Kila fikra ya pembeni hutolewa kutoka fikra hii ya msingi na kutokana nayo. Kisha mawazo ya mwanadamu kuhusu maisha, dhana zake kuhusu mambo, na hukumu yake juu ya vitendo vyote vitakuwa vya aina moja na fikra ya msingi.

The ideological group or party adheres to the ideology in every situation. That is because the ideological Fikrah prevents the one who has conviction in it and calls for it from taking anything from any other source unless the Fikrah approved it. Since it is a fundamental idea, it begins with the study of matters from their basis and it gives a distinct answer to the meaning of man’s existence in this universe. Every peripheral thought is taken from this fundamental thought and emanates from it. Then man’s thoughts about life, concepts about things and judgement on actions will all be of the same type as the fundamental thought.

Muundo wa Uislamu umekamilika na hauna chochote kinachokosekana, hata kama ni tofali moja tu. Kila sehemu yake inaendana kikamilifu na nyingine kwa sababu inatokana na msingi mmoja thabiti wa kifikra unaokubaliana na kanuni za maisha na maumbile ya uumbaji.

The structure of Islam is complete and has nothing missing even if it is a single brick. Everything in it is in complete harmony with everyting else because it emanates from one constant intellectual basis that agrees with the norms of life and nature of creation.

Kwa hiyo, yeyote anayeamini Uislamu, halali na haramu huwa vipimo vya matendo yake na mtazamo wake kuelekea mambo, si manufaa.

So whosoever believes in Islam, the halaal and haraam become the criteria of his actions and his viewpoint towards things, and not benefit.

Hii ni kwa sababu dhana ya manufaa inaendana na wazo kwamba mwanadamu ndiye anayetunga sheria na si Allah 􀀬. Furaha ya Muislamu ni pale anapopata radhi ya Allah 􀀬, na si kiasi kikubwa zaidi cha starehe. Maisha yake yanakuwa ya utumwa kwa Allah 􀀬 na kujisalimisha kwa amri Yake, na si maisha yanayotegemea wazo la uhuru, ambalo lingemfanya awe huru na vizuizi vyovyote. Yeyote anayekubali msingi lazima akubali kila kinachotokana nao. Yeyote anayetaka mabadiliko lazima aanze na msingi na kuchunguza uhusiano wa mawazo ya pembezoni na msingi huo. Hii ndiyo Fikrah ya kiitikadi na da'wah ya kiitikadi ambayo kundi lazima lianzie. Kwa hiyo haikubaliki kwa Waislamu, mifumo yao au makundi yao kuchanganya Uislamu na kitu kingine. Vilevile, haikubaliki kwa tawala za sasa kufanya Uislamu kuwa mojawapo ya vyanzo vya sheria, pamoja na vyanzo vingine visivyo vya Kishari'a, kama desturi, au kuufanya Uislamu kuwa chanzo kikuu miongoni mwa vingine. Aidha, haikubaliki kwa makundi ya Kiislamu kuchukua mchanganyiko wa mambo, kama kujengwa juu ya Uislamu na pia juu ya fikra nyingine za Magharibi ambazo ni geni kwa Uislamu. Hili si chochote zaidi ya kushindwa, jambo ambalo Allah 􀀬 na waja Wake waumini hawakubali.

This is because the concept of benefit is in harmony with the idea that man is the one who legislates and not Allah 􀀬. Happiness for the Muslim is when he attains the Good pleasure of Allah 􀀬, and not the greatest amount of enjoyment. His life becomes one of servitude to Allah 􀀬 and surrender to His command, and not a life based on the idea of freedoms, which would make him free from any constraints. Whoever accepts the basis must accept whatever originates from it. Whoever wishes to change, must start with the basis and observe the harmony between the peripheral thoughts and the basis. This is the ideological Fikrah and ideological da’wah from which the group must start. Hence it is not acceptable that the Muslims, their systems or groups mix Islam with something else. Likewise, it is not acceptable from the current regimes to make Islam one of the sources of legislation, along with other non-Shar’ee sources, such as customs, or to make Islam the main source amongst others. In addition it is not acceptable that Islamic groups take a mixture of things, like being established on Islam as well as other western thoughts that are foreign to Islam. This is nothing short of defeat, which Allah 􀀬 and His believing servants do not accept.

Ndiyo sababu makundi yote ya Kiislamu ambayo ‘Aqeedah yake imejengwa juu ya msingi wa ‘Laa ilaah illallah muhammadur rasoolullah’ - hakuna anayestahili kuabudiwa wala kutiiwa isipokuwa Allah (SWT) - hayaruhusiwi kwenda mashariki wala magharibi kuchukua kanuni zao za maisha. Ni lazima kuhakikisha kwamba kila fikra inatokana na ‘Aqeedah, na kwamba inachukuliwa kutoka vyanzo sahihi vya Shari‘ah, na kwamba inapatikana kutokana na ushahidi wake wa kina.

That is why all the Islamic groups whose ‘Aqeedah is established on the basis of ‘Laa ilaah illallah muhammadur rasoolullah’ - there is none worthy of worship or obedience except Allah 􀀬 - are not allowed to go to the east or west to adopt their rules about life. One must ensure that every thought emanates from the ‘Aqeedah, and that it is taken from the authentic Shar’ee sources, and deduced from their detailed evidences.

Je, namna gani shahada "Laa ilaaha illallaah Muhammadur Rasoolullaah" inaweza kupatana na kauli kwamba ujamaa unatokana na Uislamu, ilhali ujamaa umejengwa juu ya wazo kwamba "hakuna Mungu, na maisha ni jambo la kimaada tu"? Na inawezaje kupatana na kauli kwamba demokrasia inatokana na Uislamu, ilhali imejengwa juu ya wazo la "kutenganisha dini na maisha", au mtazamo kwamba utaifa na uzalendo vinatokana na Uislamu, ilhali vimejengwa juu ya ukabila, ambao Uislamu umeonyesha kuwa ni jambo la kuchukiza?

How can ‘Laa ilaah illallah muhammadur rasoolullah’ be in harmony with the statement that socialism is from Islam, even though it is established on the idea that ‘there is no god, and life is just matter’? How can it be in harmony with the statement that Democracy is from Islam, even though it is established on the idea of ‘separation of religion from life’ or the view that nationalism and patriotism are from Islam even though they are based on tribalism, which Islam has shown to be despicable?

Je, "Laa ilaah illallah Muhammadur Rasoolullah" yenye maana ya kwamba sheria ni haki ya Allah pekee, inawezaje kupatana na mtazamo kwamba sisi tushiriki na wengine, au wengine washiriki nasi, katika kutunga sheria?

How can ‘Laa ilaah illallah muhammadur rasoolullah’, which means legislation is only for Allah 􀀬, be in harmony with the view that we should participate with others, or others should participate with us, in legislation?

Swali: Je, kauli ‘Laa ilaaha illallaah Muhammadur Rasuulullaah’, ambayo imejengwa juu ya unyenyekevu, utiifu na ibada kwa Mola wa viumbe vyote, inawezaje kupatana na dhana ya uhuru iliyopo katika mifumo ya Magharibi, ambayo inamfanya mwanadamu kuwa mtawala wa kila kitu? Yeye hamtii Mungu isipokuwa kwa kiasi ambacho hilo linapatana na matamanio yake, tamaa zake na maslahi yake.

How can ‘Laa ilaah illallah muhammadur rasoolullah’, which is established on humility, subservience and worship to the Lord of the worlds, be in harmony with the idea of freedom that is present in the western systems, when it makes man the sovereign in everything? He does not submit to a God, except according to how much this agrees with his whims, desires and benefit.

Kwa hakika, kulinda Aqidah ya Kiislamu maana yake ni kulinda kila kinachotokana nayo. La sivyo, utambulisho wa kundi ungepotea mikononi mwa maridhiano, jambo ambalo Allah (SWT) na waja Wake hawalikubali.

Indeed, guarding the Islamic ‘Aqeedah means guarding whatever emanates from it. Otherwise, the character of the group would be lost in the grip of reconciliation, which Allah 􀀬 and His servants do not approve of.

Ili kuhifadhi wazo hili katika mambo ya uwazi, usafi, utofauti na kukomaa kwake, ni lazima liondolewe kutoka kwenye athari za uhalisia, na kutoka kwenye kujisalimisha kwa mazingira yake, na liwekwe mbali kabisa na uzushi wowote, mabadiliko yoyote, na mapatano yoyote ya kuuza na kununua.

In order to preserve the idea in terms of clarity, purity, distinctness and crystallisation, it must be removed from the effect of the reality, and from surrendering to its circumstances, and it should be placed far away from any fabrication, alteration and bargaining.

Kama vile mbeba da'wah anavyotamani kuibadilisha jamii kulingana na maono yake, jamii nayo ina dhana na mawazo yake yenye makosa, hali zake za kisiasa na mpangilio wake wa kijamii. Hali hii huleta shinikizo kwa mbeba da'wah na kwa kundi analofanya nalo kazi ili kuleta mabadiliko.

Just as the da’wah carrier wishes to change the society according to his vision, society has its own erroneous concepts and thoughts, political conditions and social order. This puts pressure on the da’wah carrier and on the group that he works with for change.