Katika hali hii ya uchungu ambayo Waislamu wanaishi, zimeibuka harakati za Kiislamu zinazofanya kazi ya kubadilisha hali hii na kuanzisha mbadala mwema, ambao unawakilishwa machoni pa watu wote kwa kuanzisha Dola ya Kiislamu. Harakati hizi za Kiislamu zilikuwa na njia mbili. Ya kwanza inategemea mbinu ya kurekebisha katika da'wah ili kuanzisha jamii ya Kiislamu. Hivyo zikaanza kufanya kazi ya kurejesha kile kilichoharibiwa na kurekebisha kile kilichoharibika. Njia ya pili ilitegemea njia ya mabadiliko makubwa, na inaona kwamba hakuna faida katika marekebisho ndani ya uhalisia ambapo ufisadi umefika kwenye misingi, hivyo mbinu ya kuziba viraka au marekebisho ya kawaida yakawa hayana manufaa.

In this painful situation, in which the Muslims live, Islamic movements have emerged that work to change this situation and establish the good alternative, which is represented in the sight of all people by establishing the Islamic State. These Islamic movements had two approaches; the first relies on the reformist method in the da’wah to establish the Islamic society. So they began to work on restoring what had been destroyed and reforming what had become corrupted. The second approach relied on the path of change and takes the view that there is no benefit in reform in a reality where the corruption has reached the foundations, so the patchwork approach or mere reformation became of no use.

Tofauti katika namna ya kufikiri ya mbinu hizi mbili imesababisha tofauti katika namna zinavyoiangalia hali halisi na kazi ya kuishughulikia. Matokeo yake, mbinu za kazi na njia za da'wah zimetofautiana.

The difference in the way of thinking of these two approaches has led to differences in the way that they view the reality and the work to treat it. As a consequence, the methods of work and ways of da’wah have differed.

Hukumu ya kisheria (Shar'ee) kuhusu jambo hili ni ipi?

So what is the Shar’ee rule regarding this subject?

Ili kutoa hukmu ya Shari'a, lazima tufuate mbinu ya kufikiri katika Uislamu. Hii ni kwa sababu haitawezekana kupata ujuzi wa hukmu ya Shari'a isipokuwa kwa msingi wake.

To give the Shar’ee rule, we must proceed according to the method of thinking in Islam. This is because it will not be possible to gain knowledge of the Shar’ee rule except on its basis.

Kufuata mbinu ya Kishari'ah ni jambo la lazima kwetu ili kuelewa uhalisia ambao tunataka kufanya kazi ndani yake, na kutoa dalili za Kishari'ah zinazohusiana na uhalisia huo, kisha kuzielewa kwa namna ya kisheria.

Proceeding on the Shar’ee method is imperative for us to understand the reality in which we wish to work, and to produce the Shar’ee evidences relating to this reality, and then to understand them in a legislative manner.

Inajulikana kwa wote kwamba Uislamu, dini kamili, unaonyesha namna ya kurekebisha pale hali halisi inapolazimu marekebisho, na namna ya kubadilisha pale hali halisi inapodai mabadiliko. Basi Shari'a inahitaji nini leo?

It is well known that Islam, the complete deen, indicates the manner of reform when the reality necessitates reform, and the manner of change when the reality demands change. So what does the Shar’a require today?

Hukumu katika hali zote mbili ni ya Allah (SWT), na inategemea dalili za Shari'ah. Hata hivyo, kinachobainisha aina ya da'wah (iwe ni marekebisho au mabadiliko) ni uhalisia wa jambo ambalo mtu anatamani kulibadilisha au kulirekebisha.

The judgement in both situations is for Allah 􀀬, and is based on the Shar’ee evidences. However what defines the type of da’wah (whether it is reform or change) is the reality of the thing one wishes to change or reform.

Kuhusu mabadiliko, iwe ni mabadiliko ya mawazo ya watu binafsi, au hali yao, au ya jamii, au mabadiliko ya hali ya watu na mataifa, yanapaswa kuanza kutoka kwenye msingi ambao binadamu, jamii, na hali hizo zimejengwa juu yake. Hii ni kwa sababu ndani ya msingi huo ndimo yanapotokea mawazo yote ya sehemu na dhana zote zinazoamua mwenendo wa mwanadamu katika maisha haya. Kulingana na msingi huu, na mawazo yoyote ya sehemu au ya pembeni yanayounganishwa nao, ndipo furaha au taabu ya mwanadamu hutokea, na mataifa hufufuka au kudorora.

As for change, whether it is the change of the minds of individuals, or their condition, or of societies or the change of the situation of peoples and nations, it should start with the basis on which human beings, societies, and situations are established. That is because, it is from the basis that all the partial thoughts and concepts that define the behaviour of man in this life emanate. It is according to this basis, and whatever partial or peripheral thoughts are linked to it, that man’s happiness or misery results, and nations revive or decline.

Msingi ambao jamii ya Kiislamu au Dola ya Kiislamu imejengwa juu yake ni 'Aqeedah ya Kiislamu. Hakuna kitendo hata kimoja cha Muislamu au cha Dola ya Kiislamu kinachopaswa kupotoka kutoka kwenye 'Aqeedah na mahitaji yake.

The basis on which the Muslim or the Islamic society is built is the Islamic ‘Aqeedah. Not one action of the Muslim or the Islamic State should deviate from the ‘Aqeedah and its requirements.

Kuhusu islah (marekebisho), inajumuisha taghyeer (mabadiliko), lakini inahusu matawi tu na si msingi, kwa sababu msingi ni sahihi; au inaweza kuwa ni kurekebisha msingi na kuutakasa, ikidhani kwamba upo.

As for islah (reform), it includes taghyeer (change), but deals only with the branches and not the basis, owing to the fact that the basis is sound, or it may be to correct the basis and purify it, assuming that it exists.

Ikiwa msingi ulikuwepo lakini ukiingiwa na ukungu fulani, au mawazo fulani yakauathiri, na ukatawaliwa nayo, basi kazi itakayofanyika hapa itakuwa ya marekebisho na si ya mabadiliko. Kazi itakuwa ni kurudisha msingi katika usafi wake wa asili, na hivyo kuuimarisha, ili athari yake ionekane katika matawi yanapotekelezwa. Kwa mfano, ni lazima kufanya kazi na Muislamu aliyeathiriwa na utamaduni wa Magharibi, ili kuitakasa Imani yake na kuondoa kasoro zote kutoka kwake, ili kuielekeza sawa njia yake na kuirekebisha tabia yake. Pia ni lazima kufanya kazi na Muislamu anayefanya dhambi ('aassi) ili kuimarisha eneo la Imani yake, ili kuzalisha msukumo unaomsukuma kuelekea Taqwa, na kizuizi kinachomzuia na kumlinda kutokana na dhambi. Kinachotumika kwa Muislamu binafsi kinatumika pia kwa Dola ya Kiislamu. Kwa mfano, tunapotaka kumwalika Kafiri kwenye Uislamu, da'wah yetu itakuwa ya mabadiliko. Hii ni kwa sababu msingi, kila kilichojengwa juu yake na kila kinachotokana nao, ni batili. Kwa hiyo ni lazima tuubadilishe kwa msingi sahihi. Kwa hiyo hatumwiti Kafiri kuswali, huku tukimwacha juu ya msingi wa kufuru ambao amesimama juu yake.

If the basis existed but some obscurity came over it, or some thoughts affected it, and it became dominated by this, then the work here will be of reform and not change. The work will be to return the basis to its original purity, and thus strengthen it, so that its effect appears in the branches when they are applied. For example, one must work with the Muslim affected by the western culture, in order to purify his Imaan and remove all the defects from him, so as to correct his direction and rectify his behaviour. One must also work with the Muslim who commits sins (‘aassi) in order to strengthen the area of his Imaan, so as to generate the impetus that pushes him towards Taqwa, and the deterrent that prevents and protects him from sins.What applies to the Muslim individual applies to the Islamic State. For example, when we wish to invite a Kaafir to Islam, our da’wah will be one of change. This is because the basis, everything established on it and whatever emanates from it, are false. So we must replace it with the correct basis. Therefore we do not call a Kaafir to pray, and leave the kufr basis upon which he is established.

Hivi ndivyo alivyofanya Mjumbe wa Allah ﷺ, na hivi ndivyo inavyoonyeshwa na uhalisia wa mambo. Allah ﷻ ametujulisha kwamba hatakubali tendo lolote la makafiri, hata likiwa jema kiasi gani, na kwamba hakuna asiyeamini atakayeingizwa Jannah kwa sababu ya tendo lake, isipokuwa likiwa limejengwa juu ya Imani (imani) ambayo Uislamu umeileta. Yeye ﷻ amesema: “Na tutakuja kwenye matendo waliyoyafanya (makafiri, washirikina), na tutayafanya kuwa kama chembe za vumbi zilizotawanyika zinazoelea” [TMQ 25:23].

This is what the Messenger 􀁕 did, and this is what is indicated by the reality of things. Allah 􀀬 informed us that He will not accept any action of the kuffar, however good it may have been, and that no disbeliever will be admitted to Jannah because of his action, unless it is based on the Imaan (belief) that Islam has brought. He 􀀬 said; “And We shall turn to whatever deeds they (disbelievers, polytheists) did, and We shall make such deeds as scattered floating particles of dust” [TMQ 25:23].

Vivyo hivyo, Muislamu anayefanya riddah na kuacha imani yake, matendo yake yote hayatakuwa na faida. Hivyo basi, imani lazima iwe msingi wa matendo yote.

Similarly, the Muslim who commits apostasy and leaves his Imaan, all his actions will be of no avail. Thus Imaan must be the basis of all actions.

Kwa hiyo, linapokuja suala la kumlingania Mwislamu, basi da'wah yetu itakuwa ya kurekebisha. Hii ni kwa sababu msingi aliokuwa nao ni sahihi, lakini lazima asafishwe kutoka kasoro zote na kila kitu kilichoufanya mwelekeo wake na kushikamana kwake kudhoofike. Mradi msingi upo asili yake, basi unahitaji chochote kitakachouendeleza, kuuimarisha, kuufanya wenye tija na kuutakasa. Hapo ndipo atakuwa na mwelekeo sahihi na kushikamana kwa usahihi. Mwislamu akinywa pombe, akifanya zinaa, akiiba, akijihusisha na riba au akapuuza kubeba da'wah ya Kiislamu ili kurejesha njia ya maisha ya Kiislamu, eneo lake la Imani ndilo litakalomtibu. Anakumbushwa juu ya Allah Muumba, Mtawala wa mambo, Ambaye lazima amwabudu na kumtii. Asiangalie jinsi dhambi yake ilivyo ndogo, bali jinsi Muumba alivyo mkuu. Muumba anapomwamuru au kumkataza jambo, Yeye {SWT} hafanyi hivyo isipokuwa kwa lililo bora kwake katika maisha haya na Akhera. Pia anakumbushwa ubaya wa malipo ya dhambi, ambayo yatamwingiza Motoni, na malipo mema ya utii, ambayo atayapata Siku ya Hukumu na ambayo yatamfanya kuwa miongoni mwa wanaostahili Rehema ya Mola wake. Kwa hiyo, mtu anapaswa kuelekeza nguvu zake katika kutaja hofu ya Siku ya Hukumu na adhabu ya Jahannamu, pamoja na neema ya Jannah pamoja naye. Kwa njia hii, eneo lake la Imani linachochewa, hivyo anakimbilia kutii na kujizuia na dhambi. Mambo hayatarekebishwa kwa Mwislamu isipokuwa kwa njia hii. Ndiyo maana katika da'wah yetu ya leo, kwa Waislamu kama watu binafsi, lazima tuzingatie kwamba wao ni Waislamu, na mawazo yao lazima yasahihishwe na tabia zao zirekebishwe.

As for when we want to invite a Muslim, then our da’wah will be one of reform. This is because the basis he has is correct, but he must be made free from all defects and everything that has made his direction and adherence weak. As long as the basis is present in origin, then it requires whatever will develop it, strengthen it, make it productive and purify it. When that happens he will have the correct direction and the sound adherence. If the Muslim drinks alcohol, commits Zina, steals, deals with Riba or neglects to carry the Islamic da’wah to resume the Islamic way of life, treating his area of Imaan will treat him. He is reminded of Allah the Creator, the Governor of affairs, Whom he must worship and obey. He must not look at how small his sin is, but how great the Creator is. When the Creator orders him or prohibits him from something, He 􀀬 does not do this except for what is best for him in this life and the Hereafter. He is also reminded of the bad recompense of sins, which will admit him to the Fire, and the good recompense of obedience, which he will find on the Day of Judgement and which will make him of those deserving the Mercy of his Lord. So, one should concentrate on mentioning the terror of the Day of Judgement and the torment of Jahannum, and the bliss of the Jannah with him. In this manner, his area of Imaan is aroused, so he rushes forward in obedience and deters himself from sins. The matters will not be rectified for the Muslim, except in this manner. That is why in our da’wah today, to the Muslims as individuals, we must take into account that they are Muslims, and their thoughts must be corrected and their behaviour reformed.

Kuhusu nchi ambazo mifumo yake imejengwa juu ya katiba, katiba zao zimejengwa juu ya vyanzo, na vyanzo hivyo vimejengwa juu ya msingi. Jambo hili lazima lichunguzwe. Je, Dola imejengwa juu ya msingi wa 'Aqeedah ya Kiislamu, na kwa hiyo imechukua Kitabu na Sunnah, pamoja na yote ambayo vimeongoza kwayo, kama vyanzo pekee vya Wahyi? Je, kanuni za katiba zimetokana nayo kiasi kwamba hakuna kanuni inayopotoka kutoka kwenye Wahyi? Ikiwa inafanya hivi, basi Dola, katika hali hii, ni ya Kiislamu.

As for the states whose systems are established on constitutions, their constitutions are established on sources, and these sources are established on a basis. This matter must be looked into. Is the State established on the basis of the Islamic ‘Aqeedah, and consequently taken the Kitaab and Sunnah, and whatever they have guided to, as the only sources of revelation? Have the rules of the constitution been derived from it such that no rule deviates from the revelation? If it does this, then the State, in this case, is Islamic.

Ikiwa itatokea kwamba katika Dola kama hiyo kumetokea ufisadi mwingi na matumizi mabaya ya madaraka, basi Dola kama hiyo inahitaji marekebisho na si mabadiliko, kama ilivyokuwa katika zama za Dola ya Kiislamu katika kipindi cha mwisho cha Waothmani. Ilihitaji marekebisho; haikuruhusiwa kuasi dhidi yake na kushirikiana na makafiri wa Magharibi ili kuiangamiza, kama alivyofanya yule anayeitwa Sharif Hussein.

If it happened that in such a State much corruption and misapplication took place, then such a State requires reform and not change, as was the case in the time of the Islamic State during the latter period of the Ottomans. It required reform, it was not allowed to rebel against it and cooperate with Western Kuffar to destroy it, as was done by the so-called Shareef Hussein.

Kuhusu nchi ambazo hazijaanzishwa kwa msingi wa 'Aqeedah ya Kiislamu, ambayo ndiyo msingi wa katiba, mifumo na sheria, basi inamlazimu mtu kuzibadilisha na si kuzirekebisha, kama ilivyo hali ya nchi ambazo Waislamu wanaishi leo. Hizi ni nchi zisizo za Kiislamu, kwa sababu mifumo yake haitokani na Shari'ah ya Kiislamu, hata kama zinasema dini ya Taifa ni Uislamu, kwa sababu jambo lenye umuhimu ni utekelezaji na si kauli; maana na si jina.

As for when the States are not actually established on the basis of the Islamic ‘Aqeedah, which is the basis of the constitutions, systems and laws, then one is required to change it and not reform it, as is the condition of the States in which the Muslims live today. They are non- Islamic states, because their systems do not originate from the Islamic Sharee’ah - even if they say the religion of the State is Islam - because what matters is the application and not statements; the meaning and not the name.

Kwa hiyo, kwa kuwa mifumo ya Mataifa yanayotawala Waislamu leo na katiba zao hazikuanzishwa kwa msingi wa Kitabu na Sunnah peke yake, hali halisi inalazimu kuanzisha kazi ya mabadiliko, ambayo imejengwa juu ya mabadiliko makubwa ya nguzo na misingi ya utawala. Hali hii haiwezi kushughulikiwa kwa msingi wa marekebisho ya viraka vya sehemu; badala yake inapaswa kuwa kwa msingi wa mabadiliko kamili, makubwa na ya kimapinduzi. Njia yoyote ya kushughulikia jambo hili kwa msingi mwingine wowote hakika hairuhusiwi, kwa sababu ni kukubali kwa kimya kwa mfumo huo, na kwa sababu ni dai lisilo la Shari'ah kuhusu hali halisi, na kwa sababu hali halisi ni kutawala kwa mambo yasiyo yale aliyoteremsha Allah 􀀬. Ndiyo maana tunawaona makundi yanayogeukia tawala zilizopo ili kuzirekebisha, kwa hakika yanaishi pamoja nazo na kufanya kazi ya kupenya katika safu zao, na mbinu zao ni za sehemu kulingana na hali halisi wanayotaka kuirekebisha, kwa sababu programu zao ni za sehemu. Wanafanya kazi ya kuunda njia za pamoja za mawasiliano za kifikra, zinazochukuliwa kuwa mwanzo wa mazungumzo baina yao na mfumo. Hivyo basi mbinu zao hubadilika rangi kulingana na nchi wanayofanyia kazi. Wanajaribu kuipaka nchi rangi ya Kiislamu – huku wakibakiza takataka inayoendeleza asili yake isiyo ya Kiislamu – ili ionekane kwa sura ya Uislamu, lakini rangi hiyo isifike katika kiini chake.

Therefore, since the systems of the States that govern the Muslims today and their constitutions are not established solely on the basis of the Kitaab and Sunnah, the reality obliges to undertake the work of change, which is established on the radical change of the pillars and foundations of the regime. This reality cannot be dealt with based on patchwork partial reform; rather it should be based on the comprehensive, radical and revolutionary change. Any way of dealing with it on any other basis is definitely not allowed, because it is an implicit recognition of it, and because it is a non-Shar’ee demand concerning the reality, and because the reality is ruling by other than what Allah 􀀬 has revealed. That is why we find the groups that turn to the existing regimes to reform them actually coexist with them and work to infiltrate their ranks, and their approaches are partial according to the reality that they wish to reform, because their programmes are partial. They work to create common intellectual channels of contact, considered to be starting points for dialogue between them and the system. Hence their approaches change colour according to the country in which they are working. They try to paint the country with the Islamic colour – whilst retaining the trash that keeps its non-Islamic essence - in order to make it appear in the guise of Islam, but without that colour reaching its essence.

Tunaona pia kwamba wadaʿiyah (wahubiri) wa mabadiliko (ya kimsingi) wametofautiana kabisa na hali halisi wanayofanya kazi kuibadilisha, katika kila jambo, kuanzia mbinu zao. Hii ni kwa sababu wanaunganisha mawazo yao na msingi wanaouamini. Wanaikataa hali iliyopo kwa kuzingatia msingi huo. Mradi msingi ni tofauti, basi kila kinachotokana nao kinakataliwa kwa sababu ya kukataliwa kwa msingi wake, hata kama kuna mfanano fulani katika baadhi ya masuala yake madogo.

We also see the da’ees of (radical) change are completely distinguished in everything, regarding their approaches, from the reality which they are working to change. This is because they link their thoughts with the basis that they believe in. They reject the existing reality in terms of the basis. As long as the basis is different, then whatever emanates from it is rejected due to the rejection of its basis, even if there is some similarity in some of its partial issues.

Ndiyo sababu wafuasi wa mwelekeo huu wanaishi huku wakiwa na picha kamili akilini mwao ya mfano ambao wanataka kuwahamishia watu. Mfano huu unawarudisha kwenye wakati wa Mtume ﷺ na Maswahaba zake. Wanaikosoa hali halisi wanayoishi, pamoja na msingi wake.

That is why the advocates of this approach live, whilst having in their minds the overall picture of the model they wish to transfer the people to. This model takes them back to the time of the Messenger 􀁕 and his Sahabah. They criticise the reality in which they live, including its basis.

Kwa hiyo, mwelekeo wa kundi hili ni uleule katika kila nchi, kwa sababu hali ambazo mkoloni kafiri amewaweka Waislamu ndani yake ni zilezile au zinazofanana, na kwa sababu suluhisho la hali hizi ni lilelile.

Therefore, the approach of this group is the same in every country, because the situations in which the kaafir colonialist has placed the Muslims in are the same and similar, and because the solution for these situations is the same.

Magharibi imefanya kazi tangu mwanzo wa ukoloni wake wa Waislamu ili kuondoa Kitabu na Sunnah kama chanzo pekee cha sheria kwa maisha yetu. Ilifanya hivyo ilipojitahidi kutenganisha dini ya Kiislamu na uhalisia wa maisha yetu na mpangilio wake, na ikafanikiwa. Mafanikio hayo yalikuwa matokeo maovu kwetu. Leo ni jambo la ajabu kuona harakati za Kiislamu zikishughulika na taasisi bandia ambazo Magharibi iliziunda kwa mpango wake, zikizishughulikia kwa mtazamo wa marekebisho na si wa kung'oa mizizi. Kwa hakika, ukarabati wa kiraka, hata uwe mkubwa kiasi gani, hautarekebisha uhalisia huu. Asiyeelewa uhalisia wa mambo hataelewa hukumu zake, hivyo atapoteza kazi sahihi na kuiga vizuri Sunnah.

The West has worked from the very beginning of its colonisation of the Muslims to remove the Kitaab and Sunnah as the only source of legislation for our life. It did this when it worked to separate the Islamic deen from the reality of our lives and its organisation, and succeeded. Its success was an evil consequence upon us. Today it is strange to see Islamic movements dealing with the artificial entities, which The West created to its design, when they are dealing with them in terms of reform and not uprooting. Indeed, patchwork repair, however much it is, will not rectify this reality. The one who does not comprehend the reality of things will not comprehend their rule, so he will lose the correct work and the good emulation of the Suannah.

Mtu yeyote anayetaka kumwita watu kwa Allah 􀀬 siku hizi hawezi kusahau hadithi ya Mtume 􀁕; “...kisha kutakuwa na Khilafah kwa njia ya Unabii.” [Imepokewa na Imaam Ahmad]. Mtu anayetaka iwe Khilafah yenye Uadilifu kwa njia ya Unabii, hana chaguo jingine zaidi ya kuiga Sirah ya mbora wa wanadamu, ambaye juhudi zake zilizaa matunda kwa msaada wa Allah 􀀬 na kuleta Ummah bora kabisa aliyeinuliwa kwa ajili ya wanadamu. Ni mnyororo mmoja tu, ambao ni maisha ya Manabii na wale waliofuata njia yao. Tunamwomba Allah 􀀬 tuwe mmoja wa viungo vyake. Hivyo, tunaiga Sirah ya al-Mustafa (mteule), na watu wanatufuata, nasi tunakusanyika pamoja juu ya matendo yaliyo mazuri zaidi na ibada iliyo ya kweli zaidi.

The one who wishes to call people to Allah 􀀬 these days cannot forget the hadith of the Messenger 􀁕; “...then there will be a Khilafah on the way of the Prophethood.” [Reported by Imaam Ahmad]. The one who wants it to be a Righteous Khilafah on the way of the Prophethood, does not have any option other than to emulate the Sirah of the best amongst men, whose efforts gave fruit by the help of Allah 􀀬 and brought out the best Ummah raised up for mankind. It is but one chain, which is the life of the Prophets and those who followed their path. We pray to Allah 􀀬 that we are one of its links. Thus, we emulate the Sirah of al-Mustafa (the chosen one), and the people follow us and we gather together upon the most noble of actions and the truest of worhips.