Katika uhalisia, tunaona kwamba Waislamu walikabiliwa na shambulio kubwa la kifikra, ambapo makafiri wa Magharibi walifanikiwa kuwaweka Waislamu mbali na ufahamu sahihi wa Uislamu. Matokeo yake, Waislamu walianza kuufasiri Uislamu kwa namna inayolingana na kanuni za kifikra za Magharibi, ambazo zinatokana na itikadi ya kutenganisha dini na maisha. Hili lilirahisisha kwa Magharibi kuchukua hatua yao iliyofuata, nayo ni kuondoa Uislamu katika maisha ya Waislamu kwa kuharibu Khilafah ya Kiislamu na kuigawa katika zaidi ya nchi 50 zilizodaiwa kuwa huru kwa uongo. Kisha Magharibi wakamteua juu ya kila nchi mtawala ambaye angewafuata, wakamtengeneza hasa kama walivyotaka, ili awe mlinzi anayezilinda rasilimali za nchi kwa ajili yao na kuzuia kazi yoyote ya kweli isifikie malengo yake. Waliweka mifumo kwa ajili yake, wakatumia vyombo vya habari kueneza fikra zao, na kuandaa mitaala ya elimu ili kuhakikisha kuwepo kwa vizazi vipya kutoka miongoni mwa watu wetu wenyewe ambavyo vitawafuata kifikra. Hayo yote na vitendo vingine vimewapa makafiri nguvu juu ya Waislamu, na kuwawezesha kuendelea kuitenga Uislamu na uhalisia.

In terms of the reality, we see that Muslims were exposed to a huge intellectual onslaught in which the Western disbelievers succeeded in distancing the Muslims from the correct understanding of Islam. As a result, the Muslims came to interpret Islam in a way that agreed with the western intellectual principles, which emanated from the creed of separating the deen from life. This made it easier for the West to undertake its next step which was the removal of Islam from the life of the Muslims by destroying the Islamic Khilafah and fragmenting it into more than 50 falsely independent states. The West then appointed over each state a ruler who would follow them, and whom they fashioned exactly as they wanted so as to be a guard that protects for them the resources of the country and prevents any sincere work from realising its objectives. They laid down for him systems, using the media apparatus to propagate their thoughts, and set down educational curricula in order to ensure the establishment of new generations from our very own people who would follow them intellectually. All of this and other actions gave the kuffar power over the Muslims, and enabled them to continue alienating Islam from the reality.

Ni kwa sababu hii ndiyo Waislamu walichanganya al-Haq (ukweli) na al-Batil (uongo). Mawazo yao yaliathiriwa na fikra za Magharibi, na mtindo wao wa maisha ukaanza kujengwa juu ya mfano wa Magharibi, ambapo maslahi yakaanza kutawala mtazamo wao kuhusu maisha. Hisia zao zikawa mchanganyiko wa hisia za kizalendo, za kitaifa na za kiroho, na hivyo uhusiano baina ya watu wao ukakatika. Waislamu wanajisalimisha kwa mifumo ya kikafiri na hawaoni madhara yoyote wanapokosa Dola ya Kiislamu. Matokeo yake, Uislamu ukadhibitiwa kwenye baadhi ya hukumu za Shari'ah za kibinafsi na baadhi ya hukumu zinazohusu hali binafsi. Kwa maneno mengine, maisha ya Waislamu yakafanana na maisha ya Wamagharibi katika suala la kutenganisha dini na maisha, hivyo kushikamana kwao na dunia kukaongezeka, na hamu yao ya mbinguni ikapungua.

It was due to this that the Muslims confused al-Haq (the truth) with al- Batil (the falsehood). Their thoughts became affected by the western thought, and their way of life came to be based on the western model, where benefit started to dominate their viewpoint towards life. Their emotions became a blend of nationalist, patriotic and spiritual emotions, and thus the bond between their peoples was cut. The Muslims submit to the kufr systems and perceive no harm when they have no Islamic State. As a result, Islam was restricted to certain individual Shar’ee rules and some rules relating to personal statute. In other words, the life of the Muslims came to resemble the life of the westerners in terms of the separation of the deen from life, so their attachment to the dunya increased, and their yearning for the heavens diminished.

Kwa sababu ya hili, Sheria ya Allah, ambayo haimpendelei mtu yeyote, iliwashukia Waislamu. Hivyo, maisha yao yakawa yamejaa dhiki kwa umaskini, dhulma, kunyimwa na ujinga katika mambo ya dini na dunia, tabia mbaya, na mahusiano yaliyopotoka.

In consequence of this, the Law of Allah, which does not favor any body, fell upon the Muslims. Thus, their life became distressed with poverty, zulm (oppression), deprivation and ignorance in the matters of the deen and dunya, the bad morals and corrupt relationships.

Kuhusu ukweli huu, inawapasa kundi kutofautisha kati ya ugonjwa wa msingi na dalili zake. Yule asiyetofautisha hayo, na hivyo kudhani kwamba umaskini ndio chanzo cha magonjwa yote, au kwamba ni tabia mbaya au ujinga n.k., atawaendea Waislamu kwa kazi ya sehemu inayoshughulikia mojawapo ya dalili za ugonjwa, lakini si ugonjwa mkuu wenyewe. Yule anayeuchunguza ukweli kwa kina na kwa usahihi, atatambua kwamba kukosekana kwa Dola ya Kiislamu ndio chanzo kilichopelekea Uislamu kutoweka kabisa katika maisha ya Waislamu; kuangamia kwao, kutawaliwa kwao na makafiri, na kuenea kwa dalili hizi zote kama ujinga, umaskini na dhulma. Ili kurejesha Uislamu, unaotekelezwa katika maisha halisi ya Waislamu, kundi lazima litambue kwamba ni lazima libadilishe dar al-kufr ambamo Waislamu wanaishi leo kuwa dar al-Islam, ambamo Waislamu wanatii kanuni zote za Uislamu bila ubaguzi. Pia ni lazima kubadilisha jamii ya sasa kutoka jamii isiyo ya Kiislamu kuwa jamii ya Kiislamu ambayo wanachama wake wanaamini mawazo ya Uislamu na hisia zao zinaungana juu yake. Wanatawala na kurejea kwenye mifumo ya Uislamu kwa ajili ya hukumu. Ndipo Uislamu utaanzishwa kikamilifu.

As regards this reality, it is incumbent on the group to differentiate between the fundamental illness and its symtoms. The one who does not distinguish that - thus thinking poverty is the cause of all diseases, or it is the bad morals or ignorance etc - he will come to the Muslims with partial work which deals with one of the symptoms of the illness, but not with the main illness. The one who studies the reality deeply with precision, will realise that the absence of the Islamic State is the cause which led to the complete absence of Islam from the life of Muslims; their ruin, the kuffar’s domination over them, and the spread of all these symptoms like ignorance, poverty and injustice. To restore Islam, implemented in the real life of Muslims, the group must realise that it must change the dar al-kufr in which Muslims live today into dar al-Islam, in which Muslims submit to all the rules of Islam without exception. It is necessary also to change the present society from a non-Islamic society into an Islamic society whose members believe in the thoughts of Islam and their emotions unite on it. They rule and refer for judgement to the systems of Islam. Then Islam will be established completely.

Kwa njia hii, lengo litakuwa limefahamika wazi, ambalo ni kazi ya kuanzisha Dar al-Islam na kusimamisha Dola ya Kiislamu juu ya 'Aqeedah ya Kiislamu ambayo mifumo yake inatokana nayo, na chini ya utawala wake Waislamu wanaishi maisha ya Kiislamu, yaliyojengwa juu ya kutii amri na makatazo ya Allah (SWT).

In this manner, the objective will have become clear, which is the work to establish dar al-Islam and establish the Islamic State on the Islamic ‘Aqeedah from which its systems emanate and under whose domain the Muslims live an Islamic way of life, built on the adherence to the orders and prohibitions of Allah 􀀬.

Baada ya kundi kubainisha lengo lake, ndipo inawezekana kuendelea na mjadala wa mbinu ya Kishari'ah ambayo lazima ifuate, na vitendo vya Kishari'ah ambavyo lazima vizingatiwe, ili kufikia lengo hili. Ili kuelewa hili, ni lazima kurejea kipindi ambacho Mtume ﷺ aliishi Makka, ambako palikuwa ni dar al-kufr, na da'wah ya Mtume ﷺ ilikuwa ikijitahidi kusonga mbele ili iwe ya wazi hadharani. Hii ni ili kundi lipate kutoka humo alama za njia, vitendo vyake na hatua zake.

After the group has defined its objective, it is then possible to move to the discussion of the Shar’ee method that it must follow, and the Shar’ee actions that it must adhere to, in order to achieve this objective. To understand this, one must refer to the period in which the Messenger 􀁕 lived in Makkah, where it was dar al-kufr, and the da’wah of the Messenger 􀁕 was forcing its way ahead in order to become public. This is in order the group may glean from it the milestones of the road, its actions and its stages.