Hakika, kuamrisha mema (al-ma'roof) na kukataza maovu (al-munkar), inayohusu makundi, inafafanuliwa baada ya kufafanua kazi inayodaiwa na Shari'a kutoka kwa kundi. Hapa hatutazungumzia makundi yaliyoanzishwa kutekeleza sehemu fulani za sheria za Shari'a, kama vile vyama vya hisani vilivyoanzishwa kuwasaidia Waislamu maskini, au vyama vya uongofu na mawaidha, au vyama vya kujenga misikiti, vyama vya kufundisha Qur'ani Tukufu, n.k. Badala yake, mjadala wetu unahusu uwepo wa makundi yanayobeba jukumu la kusimamisha dini yote. Hilo hufanyika kwa kuanzishwa kwa Khilafah, ambayo kazi yake ni kusimamisha Uislamu katika maisha ya Waislamu. Lengo lake litakuwa ni kuleta kuwepo mema yote (ma'roofaat) ambayo Shari'a imeamrisha, na kuondoa maovu yote (munkaraat) ambayo Shari'a imekataza. Inachukua nafasi yake katika maisha, kwa maana ya kutumia Uislamu kikamilifu ndani ya Dola na kuupeleka duniani.

Indeed, enjoining the ma’roof and forbidding the munkar, relating to groups is defined after defining the work demanded by the Shar’a from the group. Here we will not be talking about groups which are established to establish partial Shar’a rules, such as the charity associations which are founded to help the poor Muslims, or the associations for guidance and admonition, or associations for building mosques, associations for teaching the Qur’an al-Kareem etc. Rather our discussion deals with the existence of groups which shoulder the responsibility of establishing the whole deen. That is via the establishment of the Khilafah, whose role is to establish Islam in the life of the Muslims. Its concern will be to bring into existence all the ma’roofaat that the Shar’a has ordered and remove all the munkaraat that the Shar’a has forbidden. It takes its role in life, in terms of applying Islam completely inside the State and carrying it to the world.

Dola ya Kiislamu ina majukumu makubwa ambayo Shar'a imeikabidhi, ambayo hutimizwa kwa kuwepo kwa Dola hiyo na hupotea kutoka maishani na kudhoofika pale Dola inapokosekana. Hivyo, umuhimu wa kundi linalotaka kufanya kazi ya kuanzisha Dola ya Kiislamu unatokana na umuhimu wa lile linalotaka kulitimiza. Pale ambapo hakuna kundi katika zama zetu linalofanya kazi ya kurejesha mfumo wa maisha wa Kiislamu kupitia kuanzishwa kwa Dola ya Kiislamu, hiyo ina maana kwamba Waislamu wamepuuza wajibu wote ambao Allah 􀀬 ameukabidhi Dola ya Kiislamu, ambao ni mwingi, na kwa hiyo hakuna dhambi kubwa zaidi kuliko kuacha wajibu huu.

The Islamic State has great tasks the Shar’a has entrusted it with, which are realised with the State’s existence and disappear from life and dwindle away with the State’s absence. Thus, the importance of the group that wishes to work to establish the Islamic State comes from the importance of what it wants to achieve. When there is no group in our time working to resume the Islamic way of life via the establishment of the Islamic State, that means that the Muslims have neglected all the obligations entrusted by Allah 􀀬 to the Islamic State, which are many, and consequently there is no sin greater than leaving this obligation.

Waislamu wasiofanya kazi ya kurejesha mfumo wa maisha wa Kiislamu watakuwa na dhambi pale mzinzi atakapofanya zina; mwizi akiiba; mtawala akiwadhulumu watu; wanawake wakitoka mitaani nusu uchi; ufisadi ukiongezeka; Jihaad ikisimama; makafiri wakiwatawala Waislamu; munkar ikienea na ma'roof ikipungua. Hii ni kwa sababu mambo haya yote yanaenea pale Waislamu walipoipuuza fardhi aliyowalazimisha Allah 􀀬, nayo ni fardhi ya kufanya kazi ya kusimamisha Khilafah yenye uadilifu ambayo Allah 􀀬 anaridhika nayo. Khilafah hiyo nayo huweka mambo mahali pake sahihi, huweka Shari'a katika maisha ya Waislamu na hupanda Imani katika nafsi zao, na hivyo huzaa matunda ya taqwa na ihsan.

The Muslims who do not work to resume the Islamic way of life, will be sinful when a fornicator commits zina; a thief steals; a ruler oppresses the people; women go out into the streets half-naked; the corruption increases; Jihaad stops; the Kuffar control the Muslims; munkar becomes widespread and the ma’roof becomes limited. This is because all these matters spread when the Muslims neglected the fard Allah 􀀬 obliged on them, which is the fard of working to establish the righteous Khilafah with which Allah 􀀬 is pleased. In its turn, it puts matters in their correct place, establishes the Shar’a in the life of the Muslims and plants the Imaan in their souls and thus cultivates the fruits of taqwa and ihsan.

Kwa hiyo, kazi hii ya pamoja ni wajibu wa kishari'a, ambao kubadilika kwa hali iliyodhoofika na kurekebishwa kwake kunategemea. Wajibu huu utauokoa Ummah kutoka kwenye kina cha chini kabisa ulimo, na kuurejesha kwenye utukufu na nguvu zake za zamani, ambapo utachukua nafasi ya juu kabisa miongoni mwa mataifa, kama Ummah iliyoongozwa na inayoongoza.

Hence this collective work is a Shar’ee obligation, on which the change of the deteriorated situation and its correction depends. This obligation will rescue the Ummah from the low depths to which she has reached and return her to her former glory and power, where she would assume the highest position amongst the nations, as a guided and guiding Ummah.

Je, kuna thawabu gani ambayo Mwislamu anaipata leo ambayo ni kubwa kuliko kazi ya pamoja inayoleta wokovu wa Waislamu kutoka hali waliyomo leo? Kwani Mjumbe ﷺ amesema: "Kwamba Allah amwongoze mtu kupitia wewe ni bora kwako kuliko kuwa na ngamia wekundu (wa thamani kubwa zaidi)." [Imepokewa na al-Bukhari]. Ni kazi gani yenye thawabu kubwa zaidi kuliko kazi ya kurekebisha hali ya Waislamu wote na kuwaokoa na maangamizi, na kwa hatua hii kufungua milango pande zote ili watu waingie katika dini ya Allah 􀀬 kwa makundi? Mjumbe ﷺ alipoulizwa kama kuna tendo lolote sawa na Jihadi katika njia ya Allah 􀀬, alisema: "‘Hapana, sioni chochote sawa nayo.’ Kisha akamwambia: ‘Je, mpiganaji wa Jihadi akitoka kwenda Jihadi, wewe unaweza kuingia msikitini kwako, kufanya qiyaam bila kuchoka? Na kufunga bila kufuturu?’ Mtu huyo akasema: ‘Ni nani awezaye kufanya hivyo?’" [Imepokewa na Bukhari]. Je, Mjumbe ﷺ hakusema: "Jihadi bora ni neno la haki linalosemwa mbele ya mtawala dhalimu"? Je, Mjumbe ﷺ hakusema: "Bwana wa mashahidi ni Hamzah, na mtu aliyesimama mbele ya mtawala dhalimu kuamrisha mema (al-ma'roof) na kukataza maovu (al-munkar) akauawa"? [Imepokewa na al-Haakim]. Je, inafaa kwa Mwislamu, huku akijua hali ya Waislamu leo, kuwaacha waangamie? Basi atakuwa:

What reward is there that a Muslim gets today that is greater than the collective work which leads to saving the Muslims from the situation they are in today. For the Messenger 􀁕 has said; “That Allah should guide a man through you is better for you than having the red (best) camels.” [Reported by al-Bukhari]. What is more rewardable than the work to rectify the situation of all the Muslims and save them from destruction, and by this action open the gates from all sides so that people may enter the deen of Allah 􀀬 in crowds. When the Messenger 􀁕 said to the one who asked if there was any action that was equal to Jihaad in the path of Allah 􀀬; “‘No, I do not find anything equal to it.’ Then he 􀁕 asked him; ‘When the Mujaahid goes out to Jihaad are you able to enter your mosque, do qiyaam and not become tired? And fast and not have iftaar (not break the fast)?’ The man said; ‘Who can do that?’” [Reported by Bukhari]. Did not the Messenger 􀁕 say; “The best Jihaad is the word of truth spoken to a tyrant ruler.” Did the Messenger 􀁕 not say; “The master of martyrs is Hamzah, and a man who stood up to a tyrant ruler to enjoin (the ma’roof) and forbid (the munkar) and got killed.” [Reported by al-Haakim]. Is it allowed for the Muslim, while knowing the situation of Muslims today, to leave them to perish? Will he then be:

"…kama mwili ambao sehemu moja ikiumwa, sehemu nyingine zote za mwili huuitikia kwa kukosa usingizi na homa." [Amepokewa na Muslim]. Je, atakuwa kama: "…kama jengo ambalo sehemu moja huimarisha nyingine." [Amepokewa na Muslim]? Kwa hivyo, kabla Muislamu hajapata thawabu kubwa au dhambi dhahiri. Hii ndiyo hali ya fardh katika Uislamu.

“…like the body which if one part aches then the rest of the body calls out to it in sleeplessness and fever.”? [Reported by Muslim]. Will he be: “…like the building where one part strengthens another.”? [Reported by Muslim]. So before the Muslim lays either a great reward or a manifest sin. This is the condition of the fard in Islam.

Ni kama majukumu mengine yaliyobaki: anayeyatekeleza hulipwa thawabu, na anayeyaacha huadhibiwa.

It is like the rest of the obligations, the one who does it is rewarded and the one who leaves it is punished.

Tunakukumbusha tena kwamba hatuzungumzii da'wah ya vitendo vya pamoja vya sehemu, vinavyoanzisha sehemu moja au mbili za Uislamu. Badala yake, tunamaanisha kazi ya pamoja inayolenga kuanzisha Uislamu kwa ujumla, kupitia njia ya kufanya kazi ya kuanzisha Khilafah.

We do remind again that we are not talking about the da’wah to partial collective actions, which establish a part or two from Islam. Rather we mean the collective work that aims at the establishment of Islam as a whole via the way of working to establish the Khilafah.