Dini imekamilishwa na neema imetimizwa.

The deen has been perfected and the favour has been completed.

Alisema: “Na neno la Mola wako limetimia kwa kweli na kwa uadilifu. Hakuna awezaye kubadilisha Maneno Yake. Naye ndiye Mwenye kusikia yote, Mwenye kujua yote.” [TMQ 6:115].

He 􀀬 said; “And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All-Hearer, the All-Knower.” [TMQ 6:115].

Hakika, ni neema ya Allah ﷻ kwa waja Wake kwamba amekamilisha dini yao na kutimiza neema Yake juu yao. Yeye ﷻ amelinda Qur'an na kuilinda isibadilishwe wala kubadilishwa. Yeye ﷻ alisema: "Hakika bila shaka ni Sisi tuliyoteremsha Dhikr (yaani Qur'an), na hakika Sisi ndio tutakaoilinda (dhidi ya upotoshaji)." [TMQ 15:9]. Aliihifadhi ili iwe hoja kwa wanadamu hadi Siku ya Hukumu.

Indeed, it is a favour of Allah 􀀬 on His servants that He has perfected their deen and completed His favour upon them. He 􀀬 has guarded the Qur’an and protected it from change and alteration. He 􀀬 said; “Verily without a doubt it is We Who sent down the Dhikr (ie the Qur’an) and surely, We will guard it (from corruption).” [TMQ 15:9]. He 􀀬 preserved it so that it is a proof for mankind until the Day of Judgement.

Kwa kuwa Mtume ﷺ alikuwa ndiye sikio jema lililopokea wahyu wa mwisho kutoka mbinguni kwenda duniani, basi Waislamu wanalazimika kuchukua jukumu la unabii kwa namna iliyo bora zaidi; kwa kushikamana na Qur'an na kuing'ang'ania Sunnah kwa meno yao, kama walivyoamriwa.

Since the Messenger 􀁕 was the good ear that received the last revelation from the heavens to the earth, then the Muslims are obliged to take charge of the prophethood in the best manner; holding onto the Qur’an and biting onto the Sunnah with their teeth, as they have been ordered.

Kisha watakuwa juu ya yale aliyokuwa juu yake Mtume ﷺ na Maswahaba zake.

Then they will be on what the Messenger 􀁕 and his Sahabah were on.

Ushahidi mwingi umekuja unaothibitisha jambo hili.

Numerous evidences have come proving this point.

Kwa kuwa Waislamu, kupitia kufikisha da'wah, walikutana na mataifa mengine ambayo waliwapa dini safi, dini ya akili na fitra (maumbile), mataifa hayo yalikuwa yakitoa jibu lao, hata kama ni kwa kujitetea tu, kwa kuwapa Waislamu dini yao wenyewe.

Since the Muslims, through the conveying of the da’wah, came into contact with the other nations to whom they offered the pure deen, the deen of ration and fitrah (nature), the other nations used to offer in response, even if only in defence, their religion to the Muslims.

Wakati mwingine baadhi ya Waislamu walikuwa wakiathiriwa na mawazo fulani bila kutambua. Jambo hili lilikuwa na athari mbaya katika ufahamu wao na katika da'wah. Hata hivyo, baada ya muda, Ulamaa walianza kuwatahadharisha Waislamu; hao Ulamaa ambao Allah (SWT) amewafanya kuwa minara na alama za njiani, ambazo kwazo ukweli unatambulika. Hivyo waliondoa katika dini yale yaliyokuwa yamechanganyika nayo, na ambayo hayakuwa sehemu yake asilia. Walizuia uzushi na kubatilisha udanganyifu, hivyo dini ikarudi iking'aa. Waislamu walikuwa wakiyumbayumba kati ya mema na mabaya, hadi uovu wa zama zetu za leo. Basi tutajiokoaje na hali hii?

Sometimes some Muslims used to be affected by their ideas without realising. This used to have a negative effect on their understanding and on the da’wah. However, after a while the Ulama’ began to alert the Muslims; those Ulama’, whom Allah 􀀬 has made as minarets and milestones, by which the truth is recognised. Hence they removed from the deen that which had become mixed with it, and was not originally part of it. They prevented fabrication and invalidated deception, so the deen returned shining. So the Muslims were moving between good and bad, until the evil of our times today. So how do we rescue ourselves from this?

Hali yetu ya leo inatulazimu kurejea kwenye misingi ya wema wa mwanzo wa jambo hili, ili tuweze kuirudisha Uislamu kwenye mkondo wake wa awali.

Our situation today demands that we return to the causes at the goodness of the beginning of the matter, so that we can return Islam to its first course.

Ili tuweze kuitakasa Uislamu na kila jambo lenye shaka, kukataa kila uzushi na kubatilisha kila udanganyifu, lazima kwanza tujikomboe kutoka kwenye mtazamo huu potovu tuliouridhi kutoka Magharibi. Mtazamo huo unatufanya tupime mambo ya da'wah kwa vigezo vya manufaa, matamanio na matakwa ya nafsi; ambapo kile kinachokubaliana na matakwa yetu tunakichukua, na kile kinachopingana nayo tunakiacha.

So that we can purify Islam from every doubtful thing, reject every fabrication and invalidate any deception, we must first free ourselves from this corrupt mentality that we have inherited from The West. That mentality, which makes us measure the affairs of the da’wah with the criteria of benefit, whims and desires; where whatever agrees with our whims and desires, we take, and whatever conflicts with them, we leave.

Kisha tunatafsiri maandiko ya Kishari'a kwa namna inayolingana na maoni yetu. Baada ya hapo tunanukuu maandiko ili kuonyesha usahihi wa maoni tuliyoyachukua. Fikra sahihi ya Kiislamu imejengwa juu ya ukweli kwamba amri ni ya Allah (SWT) peke yake. Haifai, wakati wa kujaribu kuelewa hukumu ya Allah (SWT), kuingiza ladha zetu au mielekeo yetu katika mchakato huo.

Then we interpret the Shar’ee texts in a manner that agrees with our views. After that we quote texts to show the correctness of the view we have taken. The correct Islamic mentality is based on the fact that the command is only for Allah 􀀬. It is not allowed when trying to understand the rule of Allah 􀀬, to involve our tastes or inclinations in that process.

Wala hatupaswi kuruhusu matamanio yetu yautawale. Vilevile, hatupaswi kuogopa maadui zetu, kutengwa kwa watu, kukataliwa kwa dini na watawala, wala hali na mazingira yanayotuzunguka. Ni sawa pia na kutumia kukosekana kwa manufaa kama sababu ya wabebaji wa da'wah kupunguza mzigo na kurahisisha mambo kwa Waislamu. Allah (SWT) ndiye Mjuzi wa kila kitu, Mwenye ujuzi kamili. Anajua tabia ya binadamu na wanachohitaji, wanachoweza kufanya, uhalisia wa maisha wanamoishi, nani ni maadui na jinsi wanavyopaswa kushughulikiwa, na mengine mengi zaidi ya hayo.

Nor should we allow our desires to dominate it. Just as we should not be fearful of our enemies, the people’s alienation, the rulers’ rejection of the deen, and the circumstances and surrounding conditions. It is also like using the absence of benefit as a justification for the da’wah carriers to lighten the conveyance and ease matters for the Muslims. Allah 􀀬 is the All-Knowing, All-Informed. He knows the nature of mankind and what they need, and what they are able to do, the reality in which they live, who the enemies are and how they should be dealt with, and more than all that.

Njia pekee sahihi ya Ijtihaad, kama tulivyoeleza hapo awali, inategemea kwanza kuelewa uhalisia ambao mtu anataka kuutatua, kisha kutatua tatizo kwa kutumia maandiko ya Shar'ee kulingana na dalala zake.

The only correct method of Ijtihaad, as we have explained previously, is based on first understanding the reality that one wants to treat, and then solving the problem with the Shar’ee texts according to their indications.

Hii inaongoza kwenye kupata elimu ya hukumu ya Allah (SWT), kwa kutegemea uhalisia huu pekee.

This leads to gaining knowledge of Allah’s 􀀬 rule, purely on this reality.

Kwa maneno mengine, tunapofuata njia hii ni sawa na kusema kwamba huu ndio hukmu kwa uhalisia tunaoishi, pamoja na hali na mazingira yanayouzunguka, ugumu na dhiki, na maslahi tuliyokusudia kuyafikia ndani yake. Kuhusu jambo hili, Allah 􀀬 anasema: “Enyi mlioamini! Msiitangulize (rai zenu) mbele ya Allah na Mtume Wake, na mcheni Allah. Hakika Allah ni Msikivu, Mjuzi.” [TMQ 49:1] Pia anasema: “Haifai kwa muumini mwanamume wala mwanamke, Allah na Mtume Wake wanapokwisha kuamua jambo, wawe na hiari katika uamuzi wao. Na yeyote anayemwasi Allah na Mtume Wake, basi amepotea upotofu ulio dhahiri.” [TMQ 33:36] Tofauti kati ya fikra hizo mbili ndiyo iliyosababisha tofauti kubwa hii katika kuelewa hukmu, ambazo kwazo Waislamu walitamani hali zao zitatuliwe.

In other words, when we proceed according to this method it is like saying this is the hukm for the reality in which we live, includings its surrounding conditions and circumstances, difficulty and hardship, and the interest that we aimed to achieve in it. Regarding this matter, Allah 􀀬 says; “O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. Verily! Allah is All-Hearing, All -Knowing.” [TMQ 49:1] He 􀀬 says; “It is not (fitting) for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.” [TMQ 33:36] The difference between those two mentalities is what led to this wide difference in understanding the rules, by which the Muslims wished their situations to be solved.

Hata hivyo, mtazamo ulioathiriwa na fikra za Magharibi umesababisha kusimamishwa kwa baadhi ya maandiko yenye hukumu thabiti, na kuachwa kwake kwa ajili ya maandiko mengine ambayo hayana dalili yoyote, kwa kisingizio cha hali zinazozunguka, mazingira, maslahi na kuzuia madhara. Kwa mfano, hukumu kuhusu riba ni katazo thabiti lenye usemi wa wazi usiohitaji tafsiri na lisilo na ta’leel (sababu ya kisheria). Hali halisi, mazingira yanayozunguka, pamoja na dhana ya kupata maslahi na kuondoa madhara, vimeathiri fikra zao, na kuwafanya watoe hukumu tofauti kuhusu uhalali wa kushughulika kwa riba.

However, the mentality that has been influenced by the western thought, has been responsible for the suspension of some definite texts, and their abandonment for the sake of others for which there is no evidence, under the pretext of the circumstances, surrounding conditions, benefit and preventing the harm. The rule regarding usury for example, is a definite prohibition with an explicit expression that is not open to interpretation and devoid of any ta’leel (reasoning). The reality, circumstances, surrounding conditions, and the ideas of acquiring benefits, and repelling harms, have come to affect their thinking and made them come out with different rules regarding the permissibility of dealing with interest.

Baadhi ya makundi yameanzishwa juu ya mtazamo huu, na yametoa kanuni ambazo hazina msingi wowote katika Shari'a. Bali zinapingana na Shari'a kwa njia kali sana. Ndiyo sababu walidai kwamba Demokrasia inatokana na Uislamu, ilhali ni kinyume chake kama tulivyoeleza hapo awali. Pia walidai kwamba kushiriki katika tawala za Kijahili kunaruhusiwa kwa mujibu wa Shari'a, na kwamba ni njia pekee inayopatikana kwa harakati ya Kiislamu inayofanya kazi ya kuanzisha Utawala wa Mwenyezi Mungu (SWT). Ingawa hili linapingana kabisa na aya za Qur'ani na Sunna ya Mtume wake ﷺ.

Some groups have been established on this mentality, and they have come out with rules that have no support in the Shar’a. Rather they contradict the Shar’a in a severe way. That is why they claimed that Democracy was from Islam, while it is the opposite of that as we have explained previously. They also claimed that participating in Jaahili regimes is permitted according to the Shar’a, and it is the only path available to the Islamic movement working to establish the Rule of Allah 􀀬. Even though this completely contradicts the verses of the Qur’an and the Sunnah of His Messenger 􀁕.

Tulipoeleza upotoshaji wa wazo la taratibu (gradualism) katika kutekeleza Uislamu, au kuulingania, tulikuwa pia tumeeleza kwa wakati mmoja upotoshaji wa mawazo yanayohusiana nalo, kama vile kushiriki katika mfumo wa kutawala wa kikafiri.

When we explained the corrupt idea of gradualism in applying Islam, or calling for it, we actually explained at the same time the corruption of the thoughts that relate to it, such as participation in a kufr ruling system.

Hata hivyo, tunalazimika kusimama hapa kidogo ili kuyajibu mashaka yanayohusiana na suala hili, ili yasibaki udhuru wowote kwa yule anayetetea mawazo kama hayo.

However, we are forced to pause here a little to refute the doubts related to this issue, so that no excuse remains for the one who advocates such ideas.

Tunajua pia kwamba, maadamu fikra za makundi haya katika kuelewa Shari'ah hazijarekebishwa, basi ushauri hautakuwa na faida yoyote.

We also know, that as long as the mentality of these groups in understanding the Shar’a is not rectified, then advice will be of no use.

Hii ni kwa sababu, kama tungeweza kuwashawishi juu ya uovu wa kugawana madaraka, na bado wakawa na mtazamo huu, basi tutawaona wakitafuta mbadala wake kwa kutumia mtazamo huu. Kwa hiyo, ni lazima tuwe makini sana na aina hii ya mtazamo ambao Shari'ah haukubali.

This is because if we were able to convince them of the corruption of power sharing, and they still had this mentality, we will see them searching for an alternative to it using this mentality. Therefore, we must be very careful with this type of mentality that the Shar’a does not approve of.

Aina hii ya fikra ndiyo udongo ambao mawazo haya yaliyopotoka huota mizizi.

This kind of mentality is the soil in which these misguided thoughts grow.

Hii ni swali la kutafsiriwa, si la kujibiwa. Tafadhali tuma maandishi ya Kiingereza unayotaka nitafsiri kwenda Kiswahili.

Today, what does power sharing mean, and what are the justifications presented by its advocates?

Kushiriki maana yake ni Waislamu kushiriki katika kutawala kwa mfumo usiotokana na Uislamu, na kutawala kwa kanuni zisizo za Uislamu. Hilo hufanyika kwa kucheza mchezo wa Demokrasia na kuingia bungeni kwa lengo la kuwabeba wao pamoja na mawazo yao hadi madarakani, na baada ya muda kuchukua madaraka peke yao. Hii itakuwa kupitia hatua kwa hatua au awamu kwa awamu, ambayo kwa mtazamo wao Uislamu unaiidhinisha.

Sharing means that the Muslims participate in ruling that is not on the basis of Islam, and rule with other than the rules of Islam. That is done by playing the game of Democracy and entering parliament for the sake of carrying them and their opinion into power, and with time assume the power exclusively. This will be through gradualism or stages, which according to their view, Islam approves of.

Hoja zinazoruhusu kugawana madaraka kwa mujibu wa mtazamo wao ni za kiakili na za kishari'a. Kwa upande wa hoja za kiakili, ni zifuatazo:

The justifications that permit power-sharing in their view, are rational and by Shar’a. As for the rational justifications they are as follows:

Picha ya kihistoria ya Uislamu kuchukua madaraka haionekani kuwezekana leo. Hii ni kwa sababu maeneo yote ya ulimwengu wa Kiislamu yako chini ya udhibiti wa mamlaka kuu zenye nguvu, zinazoungwa mkono na mataifa mbalimbali ya kimataifa yenye nguvu kubwa za kimaada na zisizo za kimaada (heshima, ushawishi n.k.). Wao wanafuatilia mienendo ya wale wanaofanya kazi kwa ajili ya Uislamu, na wanajaribu kuwazuia na kuzuia mafanikio yao. Ndiyo maana, kwa mtazamo wao, kulinganisha na yaliyopita hakuna nafasi.

* The historical picture of Islam assuming power does not seem to be possible today. This is because all the regions of the Islamic world are under the control of powerful central authorities, supported by various international powers that possess awesome material and non-material forces (respect, influence etc). They are monitoring the movements of those who are working for Islam, and attempting to contain them and prevent their success. That is why, in their view, making analogy to the past is non-existent.

*Da’wa ya Kiislamu hapo zamani ilikuwa imepangwa kuwajumuisha Waislamu wote; ilikuwa jumuiya ya Waislamu. Lakini jama’ah ya sasa inajumuisha kundi moja tu miongoni mwa Waislamu. Hili ndilo linaloiweka jama’ah ya sasa katika hali ngumu, kwa kuwa kuna msingi mpana wa Waislamu ambao hawako chini ya uongozi wake. Tawala za Kijahili hupata faida nyingi tofauti kutokana na hali hii. Ndiyo sababu harakati ya kisasa ya Kiislamu hujiweka katika njia ya vyama, kama inavyofuata vyama vya kisasa, pale inapotaka kufikia madaraka.*

*The Islamic da’wah used to be organised to include all the Muslims, it used to be the community of the Muslims, while the current jama’ah only includes a group from the Muslims. This is what places the current jama’ah in a difficult position, since there is a broad base of Muslims who are not subject to its leadership. The Jahili regimes derive many diverse benefits from this. That is why the modern Islamic movement places itself on the party path, followed by modern parties, if it wants to reach power.

Mbinu za vyama vya kisiasa vya kisasa zinatokana na njia ambazo kwazo vinafikia madaraka. Njia hizo ni ama kupitia mchezo wa kidemokrasia, au kupitia mapinduzi ya kijeshi, au kupitia uasi wa silaha wa wananchi.

The methodology of the modern political parties is based on styles through which they reach power. These styles are either through the democratic game or via the military coup or a popular armed revolt.

Milango imefungwa mbele ya harakati ya kisasa ya Kiislamu kiasi kwamba haiwezi kupata nguvu ya kijeshi kutoka ndani ya majeshi ya nchi zao inayoiwezesha kufanya mapinduzi ya kijeshi. Mlango wa uasi wa wananchi nao umefungwa chini ya kivuli cha tawala za kidhalimu zilizopo sasa. Ni chaguo la tatu pekee linalobaki kwa harakati ya kisasa ya Kiislamu, nalo ni njia ya kazi ya vyama vya kisiasa, ambayo inaongoza kwenye ushiriki katika utawala usio wa Kiislamu.

The doors have been closed in the face of the modern Islamic movement such that it cannot obtain a military force from within the armies of their countries that enables it to stage a military coup. The door of popular revolt has also been shut under the shadow of the current despotic regimes. It is only the third option that remains for the modern Islamic movement, which is the path of the political party work, which leads to participation in non-Islamic ruling.

Wanaongeza: Katika mchakato wa kufikia lengo hili kubwa, ambalo harakati ya Kiislamu ilianzishwa kulifikia, haiwezekani kubishana dhidi ya lengo hilo kwa kutumia mambo madogo yanayopingana nalo (lengo). Hii ni kwa sababu, ikiwa kuna mgongano kati ya juz'i (jambo dogo) na kulli (jambo la jumla), basi kulli ndilo lenye uzito zaidi. Unyumbufu wa Shari'ah ya Kiislamu pamoja na uwezekano wa kuitekeleza, usingewezekana kama utekelezaji wa malengo makubwa ungezuiwa kwa sababu ya migongano ya kimaelezo. Vilevile, si sahihi kuwaweka Waislamu katika ugumu na kuwazuia kupata madaraka kupitia njia moja tu, hata pale njia hiyo isipowezekana katika baadhi ya hali na mazingira. Endapo kutekeleza njia ya kwanza kutakuwa hakuwezekani, inawezekana kuhamia ya pili, ya tatu, au ya nne. Inaweza hata kuwa vyema (kwa maslahi), katika hatua fulani, kuzifuata njia hizi nne kwa wakati mmoja, hadi mwishowe mojawapo ikaamuliwa kuwa bora zaidi.

They add: In the process of achieving this great objective, which the Islamic movement was established to achieve, it is not possible to argue against the objective using partial matters that conflict with it (the objective). This is because in case there is a conflict between the juz’i (partial) with the kulli (whole), then the kulli is weightier. The flexibility of the Islamic Sharee’ah together with its practicability, would not be possible if the realisation of the great objectives was prevented because of partial conflicts. Likewise, it is not right to get the Muslims into difficulty, and restrict them to assuming the power only through one route, even though this route is impossible in some circumstances and situations. In case it was unfeasible to apply the first way, it is possible to move to the second, third, or fourth one. It may even be good (in the maslahah), at some stage, to proceed along these four ways in parallel, until at the end one of them is decided to be better.