Kuna wajibu wa pamoja (fardh al-kifaya), na kinachohitajika ni kwamba wajibu huu lazima utekelezwe, bila kujali ni nani miongoni mwa Waislamu aliyeuchukua. Hauhitajiki kutoka kwa kila mtu mmoja mmoja.

There are collective obligations, and what is required is that these obligations must be performed, irrespective of who has undertaken them from the Muslims.They are not required from every individual by himself.

Badala yake, kinachohitajika ni kwamba yatekelezwe. Yanaweza kutekelezwa na watu wachache au na watu wengi. Yasipotekelezwa, basi Waislamu wote watakuwa na dhambi hadi yatekelezwe. Vinginevyo, dhambi itaondolewa tu kwa wale waliojitahidi na kujitolea kuyasimamisha, na waliohusika katika juhudi hizo kwa dhati. Asidhani mtu yeyote kwamba kwa sababu Waislamu wanashiriki dhambi hiyo pamoja naye, basi hilo litapunguza dhambi kwake, na hivyo akawa mzembe katika wajibu wa pamoja. Hili si kweli, kwa sababu atakuja peke yake Siku ya Kiyama, akibeba dhambi yake mwenyewe. Yeye ﷺ alisema:

Rather what is required is that they are enacted. They may be enacted via a few or via many. If they are not enacted, then all the Muslims will be sinful until they are enacted. Otherwise, the sin will be removed only from those who struggled and endeavoured to establish them, and who were involved in this struggle seriously. Let no one assume that because the Muslims share the sin with him, that this will lighten the sin for him, and so he is negligent of the collective obligations. This is not true, because he will come alone on the Day of Judgement, carrying the sin on his own. He 􀀬 said:

“Na kila mmoja wao atamjia Yeye peke yake Siku ya Kiyama (bila msaidizi wala mlinzi).” [TMQ 19:95]. Ukweli kwamba Ummah inaangukia dhambi pamoja naye unaweza kumpa faraja katika dunia hii, lakini haitapunguza mzigo wake katika Akhera. Kwa hiyo, kila mtu ambaye amezembea katika faradhi za jamii ambazo bado hazijasimamishwa, na aharakishe kujihusisha kikamilifu katika kazi ya kuzisimamisha, ili aitakase dhamiri yake mbele ya Allah 􀀬, kabla ya siku ile itakapokuja ambapo nyoyo na macho vitageuzwa. Hivyo, Muislamu anayemwamini Allah 􀀬 na kumcha onyo Lake, na anayetaka Ahadi Yake, atajali kumridhisha Allah 􀀬, kupata Pepo na kujiokoa na Moto. Muislamu wa namna hii anaiona faradhi ya kijamii kama wajibu unaopaswa kutekelezwa. Mradi haijatekelezwa, dhambi itamfikia iwapo hatafanya kazi ya kuisimamisha. Hata hivyo, ikiwa wajibu huo umetekelezwa, basi hakutakuwa na lawama juu yake mradi baadhi ya watu wameisimamisha. Kwa hiyo, ili Muislamu aitulize dhamiri yake mbele ya Allah 􀀬, lazima ajali faradhi za kijamii kama vile anavyojali faradhi za kibinafsi. Kwa mfano: kuhukumu kwa kile ambacho Allah 􀀬 ameteremsha, Jihaad katika njia ya Allah 􀀬, Ijtihaad, kuamrisha mema na kukataza maovu. Yote haya ni faradhi za kijamii, ambazo Waislamu lazima wazifanyie kazi kuzisimamisha, vinginevyo watakuwa wenye dhambi. Kwa mfano, ikiwa Ijtihaad haipo katika Ummah, basi kila mmoja ana dhambi isipokuwa yule anayefanya kazi ya kuleta Ijtihaad. Uwepo wa watu wanaofanya kazi ya kuleta Ijtihaad hautaondoa dhambi kwa wengine, mradi Ijtihaad bado haipo. Ijtihaad itakapokuwepo, dhambi itaondolewa kwa kila mmoja. Hali hii pia ndiyo inayohusu kusimamisha Dola ya Kiislamu. Kila mtu anayejiepusha kushiriki katika kazi ya kuanzisha dola ya Kiislamu atakuwa na dhambi mbele ya Allah 􀀬, na uwepo wa watu wanaofanya kazi ya kuanzishwa kwake hautaondoa dhambi kwa wale wanaojiepusha nayo, mradi dola bado haijaanzishwa. Yafuatayo yametajwa katika kitabu kiitwacho, “Al-Fikrul Islami” (Fikra ya Kiislamu) chini ya kichwa, “Wajibu wa kutosheleza ni wajibu kwa kila Mwislamu.” Maandishi yanasema yafuatayo: “Wajibu haondoki kwa namna yoyote ile, isipokuwa kazi iliyowajibishwa imetekelezwa. Yule anayepuuza wajibu atastahili adhabu kwa kuuacha. Ataendelea kuwa na dhambi hadi atakapoitekeleza. Hakuna tofauti katika hili kati ya wajibu wa mtu binafsi na wajibu wa kutosheleza (yaani wajibu wa pamoja). Yote hayo ni wajibu kwa Waislamu wote. Hivyo, kauli yake 􀀬:

“And everyone of them will come to Him alone on the Day of Resurrection (without any helper or protector.” [TMQ 19:95]. The fact the Ummah falls into sin with him may give him comfort in this world, but this will not lighten it for him in the Hereafter. Therefore, let everyone who has been negligent in the collective duties that have not been established, rush into serious involvement in the work to establish them, so as to clear his conscience before Allah 􀀬, before that Day comes when the hearts and sights will be turned about. Thus, the Muslim who believes in Allah 􀀬 and fears His warning and wants His Promise, he will be concerned to please Allah 􀀬, to win Paradise and save himself from the Fire. Such a Muslim looks upon the collective obligation as a duty that must be undertaken. As long as it has not been undertaken, then the sin will reach him if he did not work to establish it. However if the obligation was performed, then there will not be any blame on him as long as some people established it. So in order for the Muslim to relieve his conscience before Allah 􀀬, he must be concerned with the collective obligations just like his concern with the individual obligations. For example: ruling by what Allah 􀀬 has revealed, Jihaad in the path of Allah 􀀬, Ijtihaad, enjoining the ma’roof and forbidding the munkar. All of these are collective obligations, which the Muslims must work to establish, otherwise they will be sinful. If Ijtihaad is absent in the Ummah, for example, then everyone is sinful except the one who works to bring about Ijtihaad. The presence of people working to bring about Ijtihaad will not remove the sin from others, as long as Ijtihaad still does not exist. When Ijtihaad comes to exist, then the sin is removed from everyone. This is also the case with regards to establishing the Islamic State. Every individual who abstains from undertaking the work to establish it will be sinful before Allah 􀀬, and the presence of people working for its establishment will not remove the sin from those abstaining from it, as long as the state has not been established yet. The following was mentioned in the book entitled, “Al-Fikrul Islami” (The Islamic Thought) under the heading, “The obligation of sufficiency is an obligation on every Muslim.” The text states the following; “The obligation is not removed in any case whatsoever, unless the work which was obligated has been undertaken. The one who neglects the obligation will deserve punishment for abandoning it. He will remain sinful until he undertakes it. There is no difference in this regard between the individual obligation and the obligation of sufficiency (ie collective obligation). All of them are an obligation on all of the Muslims. Thus, His 􀀬 saying:

“Tokeni mbele, iwe ni wepesi au nzito...” [TMQ 9:41], ni wajibu wa kutosha (fardhu al-kifaya). Katika haya yote (majukumu), kitendo kimeombwa kwa msisitizo wa kuamrisha (talban jaaziman). Kwa hiyo, kujaribu kutofautisha kati ya wajibu wa mtu binafsi (fardhu al-ayn) na wajibu wa kutosha (fardhu al-kifaya) kwa kuzingatia hadhi yake kama wajibu ni dhambi mbele ya Allah 􀀬; ni kugeuka kutoka katika njia ya Allah 􀀬 na udanganyifu unaosababisha uzembe katika kutekeleza wajibu wa Allah 􀀬. Kuhusu kuondoa jukumu kutoka kwa yule ambaye lilikuwa ni wajibu wake, hapa pia hakuna tofauti kati ya wajibu wa mtu binafsi na wajibu wa kutosha. Jukumu halitaondolewa mpaka kitendo alichokiomba Ash-Shaari’ (Mwekaji wa Sheria) kitakapotimizwa, iwe ombi lilikuwa kwa kila Mwislamu, kama sala tano za kila siku, au lilikuwa kwa Waislamu wote, kama bai’ah (kiapo cha utii) kwa Khalifa. Hakuna wajibu wowote kati ya hizi utakaoondolewa mpaka kitendo kitimie, yaani mpaka sala iwe imesimamishwa na Khalifa awe ameteuliwa na kupewa bai’ah.

“March forth, whether you are light or heavy...” [TMQ 9:41], is an obligation of sufficiency. In all of these (obligations), the action has been requested decisively (talban jaaziman). Hence, trying to differentiate between the individual obligation and the obligation of sufficiency in their capacity as obligations is a sin before Allah 􀀬; it counts as turning away from the path of Allah 􀀬 and deception to cause complacency in undertaking the obligations of Allah 􀀬. As for removing the duty from the one on whom it was obligatory, here as well there is no difference between the individual obligation and the obligation of sufficiency. The duty is not removed until the action requested by Ash-Shaari’ (the Legislator) has been established, whether the request was to every Muslim such as the five daily prayers or the request was for all the Muslims such as the bai’ah (pledge) to the Khaleefah. None of these obligations will be removed until the action has been established, ie until the prayer has been established and the Khaleefah has been appointed and given the bai’ah.

Hivyo basi, wajibu wa kutosheleza hautaondolewa kwa yeyote miongoni mwa Waislamu pale baadhi yao wanapochukua kitendo kitakachoutimiza, mpaka utimizwe. Hivyo basi, kila Mwislamu ataendelea kuwa na dhambi kwa muda wote ambao kitendo hakijakamilika. Kwa hiyo, si sahihi kusema kwamba wajibu wa kutosheleza ni wajibu ambao, endapo baadhi wataufanya, wengine wanasamehewa dhambi. Badala yake, wajibu wa kutosheleza ni wajibu ambao, endapo baadhi wameutimiza, wengine wanasamehewa dhambi. Kuondolewa kwa dhambi kutakuwa jambo la kweli, kwa sababu kitendo kilichoamriwa kimeshafanywa na kipo, hivyo hakuna nafasi ya dhambi kubaki.

Thus, the obligation of sufficiency will not be removed from anyone of the Muslims, when some of them undertake the action that will establish it, until it has been established. Thus, every Muslim will remain sinful as long as the action has not been completed. Therefore, it is incorrect to say that the obligation of sufficiency is the obligation which, if some undertook it, then the rest are absolved from the sin. Rather, the obligation of sufficiency is the obligation which if some have established it, then the rest are absolved of the sin. The removal of the sin will be something real, because the action which has been ordered has already been undertaken and it exists, so there is no place for the sin to remain.

Hili ni wajibu wa kutosheleza, ambao ni kama wajibu wa mtu binafsi.

This is the obligation of sufficiency, which is like the individual obligation.

Hivyo basi, kuanzishwa kwa Dola ya Kiislamu ni wajibu kwa Waislamu wote; yaani ni fardhi kwa kila Muislamu mmoja mmoja. Wajibu huu haondoki kwa Muislamu yeyote hadi Dola ya Kiislamu itakapoanzishwa. Ikiwa baadhi ya watu wamechukua hatua zitakazoanzisha Dola ya Kiislamu, wajibu huo haondoki kwa Muislamu yeyote mradi Dola ya Kiislamu bado haijaanzishwa. Wajibu utabaki juu ya kila Muislamu, na dhambi itabaki juu ya kila Muislamu hadi Dola itakapoanzishwa. Dhambi haitaondolewa kwa Muislamu yeyote hadi atakapofuatilia hatua itakayoanzisha Dola, na kuendelea na hatua hiyo hadi Dola itakapoanzishwa. Kwa hiyo, kila wajibu wa kutosheleza utabaki kuwa wajibu kwa kila Muislamu, na hautaondoka hadi hatua inayohitajika itakapochukuliwa. Mara wajibu wa mtu mmoja mmoja na wajibu wa kutosheleza ulipokuwa wazi kwetu, inakuwa wazi kwetu kwamba ili Muislamu aondoe mzigo wa dhamiri yake mbele ya Muumba wake na Mola wake, ni lazima yeye atekeleze wajibu wa mtu mmoja mmoja na ashiriki pamoja na wengine katika kuanzisha wajibu wa kutosheleza.

Hence, the establishment of the Islamic State is an obligation on all Muslims; ie it is fard on every single Muslim. This obligation is not removed from any single Muslim until the Islamic State is established. If some undertook the actions that will establish the Islamic State, the obligation is not removed from any single Muslim as long as the Islamic state has not been established. The obligation will remain on every Muslim, and the sin will remain on every Muslim until the establishment of the State. The sin will not be removed from any single Muslim until he pursues the action that will establish the State, and continues on this action until the State is established. Thus, every obligation of sufficiency will remain an obligation on every Muslim, and will not be removed until the requested action has been undertaken.” Once the individual obligations and the obligations of sufficiency became clear to us, it becomes clear to us that for the Muslim to relieve his conscience before his Creator and his Lord, it is incumbent on him to undertake the individual obligations and participate with others in establishing the obligations of sufficiency.