Hivyo, kundi linapoimarishwa juu ya Fikrah ya kiitikadi na kufikia hali halisi, upepo utavuma juu yake na kujaribu kuling'oa kutoka mizizi yake. Matibabu ya serikali kwa kundi hili yatakuwa tofauti na matibabu yao kwa harakati nyingine. Hii ni kwa sababu harakati nyingine huwasilisha mawazo ya sehemu tu, ambayo hayawadhuru serikali hata kidogo. Badala yake, yanaweza kujaza mapengo na upungufu ulioundwa na serikali zenyewe.

Thus, when the group is established on the ideological Fikrah and comes to the reality, the winds will blow upon it and try to pull it out from its roots. The regimes treatment of this group will be different to their treatment of other movements. This is because the other movements put forward partial thoughts, which do not harm the regimes at all. Rather they may fill the gaps and deficiencies created by the regimes themselves.

Lakini da'wah ya kimapinduzi inayotegemea Fikra ya kiitikadi hushughulikia mambo kutoka msingi wake, na haikubali suluhisho za viraka wala kukubaliana na hali iliyopo. Wala haikubali suluhisho za nusu nusu au kurekebisha matatizo yaliyosababishwa na tawala. Haitakubali kuacha da'wah ya mabadiliko kamili. Wala haitakubali kushughulikia mambo ya pembeni huku ikiacha msingi ambao mambo hayo ya pembeni yamejengwa juu yake. Ni jambo la kawaida kwa kundi au chama kama hiki kukabiliwa kwa namna isiyo ya kawaida. Kadiri kundi linavyoshikamana zaidi na mabadiliko ya kimapinduzi, ndivyo tawala zitakavyokuwa na uadui zaidi dhidi yake, na ndivyo mapambano yatakavyozidi kuwa makubwa.

However, the radical da’wah based on the ideological Fikrah deals with matters from their basis, and not by accepting patchwork solutions or going along with the situation. Neither does it accept half solutions or reform problems created by the regimes. It will not accept to leave the da’wah that is for complete change. Nor will it accept to deal with peripheral matters whilst leaving the basis on which these peripheral matters are founded. It is natural that a group or party such as this would be confronted in an unprecedented manner. The more the group adhered to the radical change the more the regimes will be hostile towards it and the greater the confrontation will be.

Ukubwa wa makabiliano unaweza kuonekana kwa mbeba da'wah kwa namna ambayo hataweza kuyastahimili. Hivyo atawashinikiza wenzake katika kundi ili lipunguze nguvu ya wito. Anaweza kuona ni vigumu kwake, na azma yake inaweza kudhoofika pale anapojikuta amekataliwa na watu na ameachwa peke yake. Anaweza kujinong'oneza mwenyewe na kujaribu kuacha kushiriki katika da'wah pale maslahi yake ya kidunia yanapogongana na hali mpya zinazojitokeza kutokana na kufanya kazi na kundi. Hivyo anaweza kuanza kulishinikiza kundi lake na kuwaita waache kudai mabadiliko na badala yake wadai marekebisho. Kama kundi litaitikia maombi hayo, yeye ataendelea kubaki ndani ya kundi. Katika hali hii atakuwa amefanikiwa kufanya kazi kwa ajili ya dini yake na dunia yake, na kuwaridhisha Allah 􀀬 na Mfalme; au angalau kwa mujibu wa dai lake. Kama kundi litakataa shinikizo lake na kusisitiza kazi yake ya msingi na kali, ataligeukia. Hapa kundi litakabiliwa na hatari mbili: hatari ya ndani kutoka kwa Shabab wake ambao azma yao imedhoofika mbele ya mapigo mazito, na hatari ya nje kutoka kwa tawala zisizovumilia watu wenye misimamo mikali kama hiyo.

The severity of the confrontation may be reflected on the da’wah carrier such that he will not be able to bear it. So he will put pressure on his group so that it lightens the force of the call. He may find it difficult for himself, and his resolve may weaken when he finds himself rejected by the people and left alone. He might whisper to himself and try to cease from engaging in the da’wah when his worldly interests clash with the new situations that arise from working with the group. So he may begin to apply pressure on his group and call them to turn away from demanding change towards demanding reform. If the group responded to the requests, he would remain with the group. In this case he has managed to work for his deen and the dunya, and please both Allah 􀀬 and the King; or at least according to his claim. If the group rejected his pressure and insisted on its radical and fundamental work, he will turn away from it. Here the group will face two dangers; an internal danger from its Shabab whose determination has weakened before the heavy blows, and an external danger from the regimes that do not tolerate people of such radical views.

Vita vya majadiliano vingeanza kati ya kundi hilo na tawala. Ofa zingeanza kumiminwa juu ya kundi. Sera ya karoti na fimbo ingeanza kutekelezwa. Inajulikana sana kwamba majadiliano hufanyika katika mambo ya biashara; kundi linapoingia katika mchakato wa majadiliano, huwa limegeuka kuwa biashara, huku uuzaji wa majukumu na udhalilishaji wa mataifa ukifanyika. Vinginevyo, litateketezwa kwa moto wa tawala na kuunguzwa kwa miali yake.

The battle of bargaining would start between the group and the regimes. Offers would start to be heaped on the group. The policy of the carrot and stick will start to be enacted. It is well known that bargaining takes place in the matters of trading; when the group enters into the bargaining (process) it has become a trade, with the selling of responsibilities and humiliation of nations taking place. Otherwise it will be burnt by the fire of the regime and seared by its flames.

Kwa hiyo, Fikra sahihi ya kiitikadi inahitaji kundi au chama cha kiitikadi ambacho uongozi na wanachama wake wanajali Shari'a kiasi kwamba ndiyo inayowatawala. Pia wanajali usafi wa nia, uwazi, subira, kujitolea, kujali wengine na kujinyima. Wawe hawana tamaa yoyote ya mali au manufaa yao binafsi, ili wasipotoke na azma yao isidhoofike. Ili kundi liendelee kwa namna iliyo imara inayolinda kazi yake na kulikinga na mabadiliko, au watu kulicheza kama mchezo, ni lazima kila wazo au hukumu ya Kishari'a iunganishwe kwa nguvu na 'Aqeedah ya Kiislamu. Hata kama kuna mgongano kati ya manufaa binafsi ya wabebaji wa da'wah na msimamo na subira katika kubeba da'wah ili kufikia malengo yake, basi upendeleo ni kwa maslahi ya da'wah. Kuunganisha huku kutakuwa kizuizi kisichoweza kuvunjwa dhidi ya minong'ono ya Shaytani na minong'ono ya nafsi inayoita kwenye uovu.

Therefore, the correct ideological Fikrah requires an ideological group or party whose leadership and members are concerned about the Shar’a such that it is the master. They are also concerned for the clarity, purity, patience, sacrifice, altruism, and self-denial. They are devoid of any temptation for their own fortunes, so that they don’t become deviated and their determination is not weakened. In order that the group proceeds in a assured manner that protects its work and makes it free from change, or people playing games with the group, it must link every idea or Shar’ee rule tightly to the Islamic ‘Aqeedah. Even if there is a clash between the individual selfish benefits of the da’wah carriers, and the steadfastness and patience on carrying the da’wah, to achieve its goals, then the preference is for the interest of the da’wah. This linkage would then be an insurmountable barrier against the whispers of Shaytan and the whispers of the nafs (soul) that call towards evil.

Ili meli ya chama iokolewe isizame kwenye matope ya uhalisia mbaya, lazima iwe na kanuni elekezi zinazofafanua mawazo na mtazamo wake. Kanuni hizo ndizo zitakazokifunga kikundi kwa yale ambayo kimeyahitimisha. Hairuhusiwi kuziacha kanuni hizi wakati wowote, kwa kisingizio cha tafsiri au udhuru.

In order that the party’s ship is saved from sinking into the mire that is the awful reality, it must have regulating principles that define the thoughts and way of thinking. That will bind the group to what it has deduced. It is not allowed to deviate from these principles any time, under the pretext of interpretation or justification.

Hivyo, mwelekeo mzuri, kuiga kwa wema na ufahamu mzuri vitaisafisha jamaa pamoja na wale wanaofanya kazi ndani yake kutokana na kasoro au madoa yoyote yaliyowagusa, na vitazisafisha nafsi zao na kuimarisha imani yao.

Thus, good direction, good emulation and good understanding will lead to purifying the group and those working within it from any defects or blemishes that may have touched them, and it will purify their souls and strengthen their Imaan.

Katika njia hii hakuna awezaye kubaki thabiti juu ya ugumu wake isipokuwa waumini walio na azma thabiti. Mitihani ambayo wale wanaoshughulika na kazi hii wameivumilia itawatakasa, kama vile moto unavyoitakasa dhahabu.

On this path none can remain steadfast on its hardship except the believers who are of firm resolve. The trials that those undertaking the work have sustained, will purify them, like the fire purifies gold.

Ikiwa kundi limepoteza kanuni zake zinazolidhibiti, basi kundi hilo litakumbwa na kujitenga (na kazi), mabadiliko, kurudi nyuma na kutokuwa thabiti.

If the group lost its regulating principles, then the group will suffer from withdrawal (from the work), alteration, retreat and inconsistency.

Utata katika mbinu na lengo, pamoja na kukosekana kwa uwazi wa mwelekeo, kutasababisha kundi kubadilisha mambo pale linapoona kazi ni ngumu, au kutasababisha kuhalalisha au kueleza mambo kwa namna ya kujitetea pale kundi linapotakiwa kutoa ushahidi.

Ambiguity in the method and objective, and a lack of crystallisation will drive the group to alter things when it finds the work difficult, or it will lead it to justify things or explain things away when the group is asked to provide evidence.

Wakati kundi linapokubali maridhiano na kukubali ukweli kwa sehemu tu, si kikamilifu, na kuacha mbinu kali pamoja na kazi ya msingi, hupoteza nguvu pekee ambayo ilikuwa nayo. Halitakuwa tena kundi la kipekee, wala halitavuta umakini wa watu kwa tabia yake ya kipekee na tofauti. Litakuwa limeshindwa katika mapambano ya kifikra, na ushindi utakuwa wa adui wake, hata likiendelea kuita kwenye Uislamu na kuupendekeza Uislamu kuwa suluhisho. Hii ni kwa sababu mbinu yake itakuwa imepotoshwa kwa manufaa ya mfumo. Kwa kufanya hivyo, lingekuwa kikwazo mbele ya mabadiliko, badala ya kuwa kinyume chake. Hili ndilo Allah ﷻ alilotuonya nalo pale alipomwambia Mjumbe wake ﷺ na Ummah wake baada yake: "Na jihadhari nao wasije wakakupoteza na baadhi ya yale aliyokuteremshia Mwenyezi Mungu." [TMQ 5:49]. Pia ni yale aliyomwambia Sayyidina ‘Umar رضي الله عنه kadhi wake Shurayh: "Asikughafilishe mtu yeyote kutoka kwake." Silaha kali zaidi ambayo kundi linayo ni Fikra yake. Likiweza kuihifadhi na kuiweka mbali na nyanja ya maridhiano, kubaki imara juu yake licha ya hali zilizopo, na kufuata nyayo za Mjumbe ﷺ, litafanikiwa, baada ya muda fulani, kuandaa kile alichokiandaa Mjumbe ﷺ; yaani kundi la waumini na Ummah wa kukubali utawala kwa yale aliyoteremsha Allah ﷻ. Baada ya kuandaa hilo, litaweza kugeuza mizani upande wa da’wah, na kuanzisha Dola.

When the group yields to compromise and accepts the truth in parts, not completely, and abandons the radical approach and fundamental work, it loses the only strength it possessed. It will not be a unique group, or draw the attention of people to its unique and distinct character. It would have failed in the intellectual struggle, and the victory will be for its enemy, even if it kept on calling for Islam and proposing Islam as the solution. This is because its approach has become distorted; to the benefit of the system. By doing this, it would have become an obstacle in the face of change, instead of being the opposite. This is what Allah 􀀬 has warned us of when He 􀀬 said to His Messenger 􀁕 and his Ummah after him; “And beware of them lest they deviate you from any of that (teaching) which Allah has sent down to you.” [TMQ 5:49]. Also what Sayyiduna’Umar 􀁗 said to his judge Shurayh: “Let no man distract you from it.” The sharpest weapon that the group possesses is its Fikrah. If it is able to preserve it and keep it away from the sphere of compromise, remain steadfast on it in spite of the circumstances, and follow the footsteps of the Messenger 􀁕, it will manage to prepare, after some time, what the Messenger 􀁕 prepared; that is a believing group and the Ummah to accept the rule by what Allah 􀀬 has revealed. After preparing that it would be able to reverse the balance in favour of the da’wah, and to establish the State.

Mawazo ya Uislamu ni neema kwa watu wa da'wah ya kweli, ambayo inawataka kukabiliana na shinikizo kwa mawazo ya Uislamu yanayoendana na wazo la msingi la asili. Haifai kwa kundi kukabiliana na shinikizo kwa mtazamo wa, 'Chukua na udai', 'pendekeza kinachofaa uhalisia', 'pendekeza sehemu tu ya madai', 'kukubali suluhisho za nusu'. Kundi lilianzishwa ili kubadilisha mawazo kama hayo, si kufanya kazi kwa kuyatumia.

The thoughts of Islamare an endowment to the people of the true da’wah that demands of them to confront the pressures with the thoughts of Islam that are in harmony with the original fundamental idea. It is not fitting for the group to face the pressures with the mentality of, ‘Take and demand’, ‘propose what suits the reality’, ‘propose only some of the demand’, ‘acceptance of half solutions’. The group was established to change such thoughts, and not to work by using them.

Huu ndio mtazamo wa kifikra wa Magharibi ambao wameuingiza akilini mwetu. Mtazamo huu unatofautiana kabisa na asili ya Uislamu, ambao unaukataa wote huu na kufanya juhudi za kuung'oa, na kufanya juhudi za kuimarisha Uislamu na mbinu yake katika kufikiri. Kwa hiyo, yule anayetaka kuleta mabadiliko na kuyafanyia kazi, lazima aanze na nafsi yake kwanza.

This is the mode of thinking of the west with which they invaded our minds. This radically differs from the nature of Islam, which rejects all of this and works to uproot it, and works to concentrate Islam and its method in thinking. So the one who wants to create change and works for it, must start with himself first.

Baada ya kueleza sifa ambazo kundi hili lazima liwe nazo, katika kusisitiza usafi na uwazi wa Fikrah na kuidumisha, tunawasilisha mawazo mawili kati ya yale yanayopendekezwa na Magharibi ya kikafiri. Ni mawazo ambayo tawala vibaraka zimejitolea kuyatekeleza, na zinayatumia kuwasukuma Waislamu.

After presenting what the group must be characterised with, in respect of insisting on the purity and clarity of the Fikrah and maintaining it, we present two of the thoughts proposed by the Kaafir West. They are ideas that the loyal regimes have committed to, and use to push the Muslims.

Kwa bahati mbaya, baadhi ya makundi yanayofanya kazi kwa ajili ya Uislamu, pamoja na waandishi wa Kiislamu wanaokuza daima mawazo ya Magharibi, wamezikamata fikra hizi haraka. Fikra hizi mbili ni zifuatazo. Ya kwanza ni wazo kwamba Demokrasia inatokana na Uislamu na kwamba ni Shura yenyewe. Mwandishi mmoja aliiita:

Unfortunately some groups that are working for Islam, and the Muslim writers who always promote the western thoughts have seized these ideas quickly. These two ideas are the following. The first is the idea that Democracy is from Islam and that it is Shura itself. One writer called it:

‘shurocrasy’, kupitia upatanisho wa maneno na upotoshaji wa kifikra. Wazo la pili ni kushiriki katika utawala wa kikafiri, ambao umetetewa na baadhi ya Waislamu na harakati fulani. Ili tuendelee na utafiti huu kulingana na kanuni zilizotajwa mwanzoni mwa mjadala huu, tutachunguza uhalisia ambamo Demokrasia inatumika, uhalisia wa Demokrasia, na kama kuna uhalisia katika Shari'a unaofanana na uhalisia wa Demokrasia, ili kuthibitisha kukubalika kwake.

‘shurocrasy’, through the reconciliation of words and intellectual falsification. The second idea is participating in kufr rule, which has been advocated by some Muslims and movements. In order that we proceed in this study according to the principles mentioned in the beginning of this discussion, we will study the reality in which Democracy is applied, the reality of Democracy, and whether there is a reality in the Shar’a that resembles the reality of Democracy, so as to validate its acceptance.