Ni nini kinachoifanya hoja ya kuainisha Uislamu kuwa fikra (thought) na mbinu (method) kuwa ni kutojali kulikojitokeza miongoni mwa Waislamu siku hizi kuhusu hukumu nyingi za Shari'ah na kuziacha, kwa kisingizio kwamba hatulazimiki kuzifuata leo? Hili pia linatokana na kisingizio kwamba Mtume ﷺ alipozitekeleza alifanya hivyo kwa sababu zililingana na hali na mazingira yake. Kama zingelingana na hali na mazingira yetu, tungezichukua, lakini kama hazilingani na mazingira yetu, tunachukua sheria nyingine zinazoafikiana nazo. Ni kutokana na mtazamo huu ndipo mtu anapowaona watu wanaotaka kubadilishwa kwa kanuni ya adhabu, wakidai kwamba haiendani na hali yetu ya sasa. Hawaoni kuwa ni jambo linalokubalika kupigwa mijeledi, kupigwa mawe au kukatwa mikono kama ilivyokuwa zamani, kwa kisingizio kwamba ni hukumu kali ambazo Magharibi huziona kuwa za kikatili, kama ukatili wa Enzi za Kati, na zinawakumbusha dini yao ambamo watu walionewa kwa sheria za kidhalimu, na hivyo itawafukuza watu kutoka Uislamu. Kisha haoni ubaya wowote katika kuzibadilisha kwa kifungo na faini. Vivyo hivyo, tunawaona pia wanaotaka kusimamishwa kwa Jihaad. Mradi Jihaad ipo kwa ajili ya kueneza Uislamu, inawezekana kuibadilisha kwa njia nyingine za matangazo na vyombo vya habari. Zama za leo ni zama za kubadilishana tamaduni, na kwa kuwa Uislamu ni hoja thabiti na ukweli dhahiri, basi kwa kutumia kalamu, televisheni na redio, mnaweza kufikia zaidi ya mnayoweza kufikia kwa nguvu, ambayo hufunga nyoyo na kupanda chuki na uadui. Pia tunawaona wanaopigania kuondolewa kwa Jizyah kwa kisingizio kwamba inasikika kuwa ya kuchukiza na ya kuchukiza sana. Vilevile wapo wanaodai kwamba mfumo wa Khilafah si wa lazima katika Sheria ya Kiislamu. Wametoa pia fatwa zinazohalalisha kupitisha aina za kisasa za utawala, na wakataka kuachwa kwa mfumo wa zamani wa Khilafah. Kwa kuwa jambo muhimu ni utekelezaji wa mifumo ya Kiislamu, na si muundo wa serikali inayoitekeleza, kwani muundo huo unaweza kuchukua aina nyingi.

What obliges the reference to this classification, that Islam is a fikrah (thought) and tariqah (method) is the negligence that has appeared amongst the Muslims nowadays regarding many of the Shar’ee rules and their abandonment, under the pretext that we are not obliged to follow them today. This is also under the pretext that when the Messenger 􀁕 acted upon them he did so because they suited his situation and conditions. If it had suited our situation and conditions, we would have taken them but if they did not suit our conditions, we take other laws that do agree with them. It is from this viewpoint that one finds people who call for changing of the penal code claiming that it does not suit our current circumstances. They do not see whipping, stoning or cutting as acceptable as it used to be before, under the pretext that they are harsh rules which the West looks upon as barbaric, like the barbarism of the middle ages and they remind them of their religion, in which people were oppressed by tyrannical laws, and so this will drive people away from Islam. Then there is nothing wrong in replacing them by jailing and fines. Similarly, we also find those who call for the suspension of Jihaad. As long as Jihaad exists for the propagation of Islam, it is possible to replace it with other means of advertisement and media. Today’s age is one of exchanging cultures, and since Islam is the definite proof and the clear truth, then you are able through the use of the pen, television and radio, to realise more than what you may achieve by force, which closes the hearts and sows ill will and hatred. One also finds those who advocate the elimination of the Jizyah under the pretext that it sounds disgusting and revolting. There are also those who claim that the Khilafah system is not binding in Islamic Law. They went on to give fatawa, which justify the adoption of modern forms of ruling and called for the abandoning of the old Khilafah system. Since what is important is the application of Islamic systems and not the structure of the government that implements them, since that can take numerous forms.

Ni kutokana na msimamo huu ambapo mapendekezo mengi yametolewa, yanayohusiana na njia ya kufanya kazi ili kuanzisha Dola ya Kiislamu, hadi Waislamu wakaja kuona kurejea kwa Uislamu kupitia: kuandika vitabu vya Kiislamu, kujenga misikiti, kuanzisha vyama vya hisani, kufungua shule za Kiislamu - kwa mfano wa shule za kimisionari, kuwaita watu kwenye maadili mema, mapambano ya silaha, au kufanya kazi ya kupata madaraka kupitia ushiriki katika serikali na mchezo wa kidemokrasia; ilhali njia ya Mtume ﷺ ya kupata madaraka imepuuzwa.

It is from this standpoint that many proposals have been suggested, related to the method of working to establish the Islamic State, to the point that Muslims came to see the return of Islam through: writing Islamic books, building mosques, setting up charity associations, opening Islamic schools - on the model of the missionary schools, calling people to good morals, armed struggle or working to attain power through participation in government and the democratic game; whilst the method of the Messenger 􀁕 to attain power has been ignored.

Kwa njia hii, Waislamu wa leo wanazichukulia hukmu za Kishari'a zinazohusu fikra (wazo) kwa namna isiyo wazi na yenye utata. Kwa sababu hiyo, wamezipuuza hukmu za Kishari'a zinazohusu tariqah (mbinu). Yote haya yametokea kwa sababu waliathiriwa na fikra za Kimagharibi na wakashindwa kuelewa Uislamu kwa namna iliyo wazi na ya kisheria, na matokeo yake wakashindwa kuelewa utekelezaji wake.

In this manner, the Muslims today take the Shar’ee rules relating to the fikrah (thought) in a vague ambiguous manner. Hence they neglected the Shar’ee rules relating to the tariqah (method). All of this took place because they were affected by the Western thought and stood unable to understand Islam in a clear and legislative manner, and consequently unable to understand its application.

Ilikuwa kutokana na hili ndipo mjadala wa fikrah (fikra) na tariqah (mbinu) ulipoibuka, ili Waislamu wasipuuze kanuni muhimu za Shari‘ah ambazo lengo lake ni kusimamisha Uislamu mzima na kuutekeleza katika uhalisia wa maisha. Kupuuza kanuni hizi ni kuacha sehemu muhimu ya Uislamu, jambo ambalo ni dhambi ambayo Allah (SWT) atawahisabu nayo.

It was due to this that the discussion of the fikrah (thought) and tariqah (method) arose, so that the Muslims do not neglect the important Shar’ee rules whose purpose is to establish the whole of Islam and implement it in the reality of life. Their neglect of these rules is an abandoning of an important part of Islam, which is a sin that Allah 􀀬 will account for.

Ndiyo maana tumeamua kutumia mgawanyo huu; "mjadala kwamba Uislamu ni fikra (wazo) na tariqah (mbinu)", ili kulifanya liwe wazi zaidi, kurahisisha uelewa na kurahisisha utekelezaji. Waislamu wameshawahi kutumia mgawanyo kama huo huko nyuma, kama vile: Uislamu ni 'Aqeedah na mifumo, mfumo wa kijamii, mfumo wa kiuchumi, kanuni za mat'umaat (vyakula), malboosaat (mavazi), 'ibadaat (ibada) au kanuni za maadili.

That is why we resorted to this classification; “the discussion that Islam is a fikrah (thought) and tariqah (method)”, in order to make it clearer and facilitate the understanding and simplify the application. The Muslims had resorted to such classifications in the past, such as: Islam is an ‘Aqeedah and systems, the social system, economic system, rules of mat’umaat (foodstuffs), malboosaat (clothing), ‘ibadaat (worships) or rules of morals.

Kanuni hizi zote zilikuwa zimetawanyika wakati wa Mtume ﷺ. Kisha mafaqihi (wanazuoni wenye elimu ya sheria) wakazikusanya, wakazipanga, na kuzipa sura katika vitabu, ili iwe rahisi kwa Mwislamu kuzielewa na kuzitekeleza, na kadhalika.

All of these were scattered rules in the time of the Messenger 􀁕. Then the fuqahaa (learned scholars) gathered them and arranged them and gave them chapters in books, so as to make it easier for the Muslim to understand them and apply them, and so on and so forth.

Mada ya somo hili ni kwamba Waislamu wasiyatazame baadhi ya hukumu za Shari'ah zilizothibitishwa na zenye kuwalazimu kana kwamba zinaweza kubadilishwa au kuachwa, wakazikengeuka, na matokeo yake wakazipuuza na kuacha kuzitekeleza.

This subject is so that the Muslims do not look upon certain proven and binding Shar’ee rules, and find it acceptable to substitute them and deviate from them, and as a consequence, neglect them and abandon abiding by them.

Kwa hiyo, haifai kubadilisha adhabu za Shar'ee kwa adhabu za kisasa, wala kuubadilisha mfumo wa Khilafah kwa mfumo wa kijamhuri. Wala hairuhusiwi kubadilisha sheria za Kiislamu kwa sheria za kiraia za Magharibi, wala kuchukua badala ya mbinu ya Mtume ﷺ katika kupata madaraka mawazo na kanuni za kiakili, hata kama fatwa nyingi zitatolewa kwa ajili yake.

Accordingly, it is not allowed to replace the Shar’ee punishments with modern punishments, nor replace the Khilafah system with the republican system. Nor is it allowed to exchange the Islamic laws for the western civil laws, or substitute the method of the Messenger 􀁕 in attaining power for rational thoughts and rules, however many fatawa may be given for them.

Kwa hiyo, kwa kuwa hukmu ya kusimamisha Dola ya Kiislamu ni hukmu ya Kishari'a, basi mbinu ya kuisimamisha nayo ni hukmu ya Kishari'a. Maana yake ni kwamba Shari'a imeweka dalili za kina na imetuamuru kuzifuata na kutozikengeuka, kama ilivyo kwa hukmu nyingine zote za Kishari'a zinazohusu kanuni za mbinu.

Hence, because the hukm of establishing the Islamic State is a Shar’ee rule, so too the method of establishing it is likewise a Shar’ee rule. That means that the Shar’a has laid down detailed evidences and ordered us to adhere to them and not deviate from them, just like any other Shar’ee rules relating to the rules of the method.

Ukiangalia vitabu vya Fiqh, utaona kwamba wanachuoni wa fiqh wa Waislamu wameweka sura maalum na kufafanua kwa kina hukumu za ‘uqubaat (adhabu), hukumu za Jihaad, hukumu za Imaarah (uongozi), na hukumu nyingine za mfumo. Ni hukumu za kazi ya kuanzisha Dola ya Kiislamu pekee ambazo hazikujadiliwa nao, kwa kuwa hawakuwa na haja nazo.

If one looks at the books of Fiqh, he finds the fuqahaa of the Muslims set down fixed chapters and elaborated on the rules of ‘uqubaat (punishments), rules of Jihaad, rules of Imaarah (leadership), and other rules of the method. Only the rules of working to establish the Islamic State, were not discussed by them, since they were not in need of them.

Hii ni kwa sababu Waislamu, katika zama zote tofauti, hawakuhitaji utafiti wa namna hii kwa kuwa hapakuwahi kuwepo siku ambayo Dola ya Kiislamu haikuwepo.

This is because the Muslims, in all the different ages, did not require such a study because there was not a day when the Islamic State did not exist.

Leo, juhudi za Waislamu zinapaswa kuelekezwa katika kuchimbua kanuni za mbinu hii na kuzitekeleza. Kanuni hizo zinapaswa kutokana na dalili za Shari'a, na si kwa kuzibadilisha na kanuni za kiakili zinazoathiriwa na hali za wakati na matakwa ya watu.

As for today, the efforts of the Muslims must be focused on deducing the rules of the method and adopting them. These should be from the Shar’ee evidences, and not by exchanging them for rational rules, affected by the circumstances and the people’s whims.

Wakati njia ni halali (kwa mujibu wa Shar'a), basi ni lazima kuwepo kwake kufuata kwa dhati maandiko na kumwiga Mjumbe ﷺ. Pale ufuataji unapokuwepo, inawezekana kuwajibishwa na kunasihiwa. Kwa hivyo amiri pia atawajibishwa na kunasihiwa, kama vile mwanachama yeyote wa kundi anavyowajibishwa na kunasihiwa. Jambo hili halitaachwa kwa akili, mahusiano ya kibinafsi wala majaribio ya maisha. Si sahihi kuiita njia ya utekelezaji kuwa ni jaribio; bali inanyenyekea kwa Shar'a pekee.

When the method is legitimate (by Shar’a), then adherence to the texts and emulation of the Messenger 􀁕 must appear in it. When the adherence exists, it is possible to account and advise. The ameer would then be accounted and advised, as any member of the group is accounted and advised. The matter will not be left to the mind, personal ties or life’s experiments. It is not correct to call the way of action as an experiment; rather it submits to the Shar’a alone.

Yule anayefanya kazi ya kusimamisha Dola ya Kiislamu, ni jambo la kawaida kwake kuuliza kuhusu mbinu ya Kishari'a na dalili zake za kina. Atajadili mbinu hiyo na kuwaita watu kuifuata. Kwa hiyo, ni vitendo gani vya Kishari'a mtu anapaswa kuvishikilia katika kazi ya kusimamisha Dola ya Kiislamu?

The one who works to establish the Islamic State, it is natural that he asks about the Shar’ee method and its detailed evidences. He will discuss it and call for it. So what are the Shar’ee actions one needs to adhere to, in working to establishing the Islamic State?

Ili kujua mbinu ya Kishari'a, ni lazima mtu aelewe kwa usahihi na kwa kina uhalisia ambao Waislamu wanaishi leo, ili aweze kubaini sababu ya msingi, ambayo ikitibiwa, itawezekana kutibu kila kinachohusiana nayo. Kwa hiyo matibabu yatakuwa ya kimsingi. Uhalisia utakapoeleweka, na sababu ya msingi ikijulikana, ndipo itawezekana kubainisha lengo la Kishari'a tunalotakiwa kulitimiza. Baada ya hapo kundi litaweza kujua vitendo vya Kishari'a ambavyo lazima lizingatie. Hili linawezekana kwa kurejea kipindi alichoishi Mtume ﷺ, ambacho kinafanana au kinakaribiana na uhalisia huu, ili kuchukua hukumu za Kishari'a kutoka kwenye vitendo vyake ﷺ.

In order to know the Shar’ee method, one must understand with precision and depth the reality in which the Muslims live today, so as to put the finger on the fundamental cause, which if treated, would make it possible to treat everything related to it. Hence the treatment would be a radical one. Once the reality has been understood, and the fundamental cause is known, then it is possible to define the Shar’ee objective we are required to realise. After this the group will be able to know the Shar’ee actions it must abide by. This is possible by referring to the period in which the Messenger 􀁕 lived, which is similar or close to this reality, in order to take the Shar’ee rules from his 􀁕 actions.