Shaka inayojitokeza katika akili za baadhi ya watu inatokana na ukweli kwamba hali iliyopo sasa ni tofauti na ile ya wakati wa Mtume ﷺ. Wakati wa Mtume ﷺ mgawanyiko wa jamii ulikuwa wa kizamani (makabila na koo). Lakini leo mgawanyiko ni tata zaidi na umeunganishwa. Kabila lilikuwa likifikia kiwango cha dola; watu wake walihesabiwa kwa maelfu. Leo wanahesabiwa kwa mamilioni au makumi ya mamilioni. Da'wah ilikuwa ikihusisha kuwalingania makafiri kwenye Imani. Lakini leo da'wah kwa Waislamu kimsingi ni kurejesha mtindo wa maisha wa Kiislamu. Wakati wa Mtume ﷺ, madola makubwa kama Roma na Persia hayakuingilia da'wah ya Mtume ﷺ huko Makkah. Leo viongozi wamefungamana na siasa za madola makubwa; kwa kweli wao ni vibaraka wao. Ni madola makubwa yanayopanga njama dhidi ya Uislamu na Waislamu, na kadhalika na kadhalika.

The doubt that crops up in some people’s minds stems from the fact that the existing situation now is different to that of the time of the Messenger 􀁕. In the time of the Messenger 􀁕 the division of societies was primitive (tribes and clans). As for today the divisions are more complex and interlinked. A tribe used to be on the level of a state; its people were counted by the thousands. Today, they are counted by the millions or tens of millions. The da’wah used to involve inviting the kuffar to Imaan. As for today, the da’wah to the Muslims in origin is to resume the Islamic way of life. In the time of the Messenger 􀁕, the superpowers such as Rome and Persia did not intervene in the da’wah of the Messenger 􀁕 in Makkah. Today the leaders are tied to the politics of the superpowers; in fact they are their puppets. It is the superpowers that plot against Islam and the Muslim, and so on and so forth.

Watu wenye shaka hizi wanasema yafuatayo; "Tutawezaje kufuata mwenendo wa Mtume ﷺ wakati mambo mengi yamebadilika?"

The people who have these doubts say the following; “How can we adopt the method of the Messenger 􀁕 when many issues have changed?

Kufanya hivyo kungekuwa ni ugumu na kutonyumbulika, na hatulazimiki kufuata hilo. Lililo muhimu ni kutambua malengo makubwa ya da'wah, ambayo ni utekelezaji wa Uislamu kupitia dola ya Kiislamu na kutimiza 'ubudiyyah (utumwa wa ibada) kwa Allah 􀀬.” Ili kueleza uelewa sahihi wa jinsi ya kuangalia suala hili, tunasema kwamba hukumu ya Shar'ee daima hushuka ikihusiana na uhalisia ambao kwa ajili yake hukumu hii ya Shar'ee imekuja. Uhalisia unapobadilika, basi hukumu ya Shar'ee inayohusiana nao hubadilika. Uhalisia usipobadilika, basi hukumu ya Shar'ee hubaki kama ilivyo. Kuhusu uhalisia, kinachozingatiwa ni sifa zake za msingi na si maumbile yake ya nje.

Doing this would be rigidity and inflexibility, and we are not forced to adhere to it. What is important is to realise the greater objectives of the da’wah, which are the application of Islam via an Islamic state and realising the ‘ubudiyyah (servitude) to Allah 􀀬.” To explain the correct understanding of how to look at this issue, we say that the Shar’ee rule is always revealed relevant to a reality for whose sake this Shar’ee rule has come. When the reality changes, then the Shar’ee rule relating to it changes. If the reality does not change, then the Shar’ee rule stays as it is. Regarding the reality, what one considers is its fundamental attributes and not its outward forms.

Jamii inaundwa na kundi la watu wanaoamini mawazo ya pamoja, ambayo kutokana nayo huzaliwa hisia za kukubali na kuidhinisha kila kinachoafikiana na mawazo haya, na hisia za chuki na hasira kwa kile kinachoenda kinyume nayo. Kisha huanzishwa mfumo unaotekeleza mawazo haya na kukataza kuvunjwa kwake. Hivyo, watu huishi maisha wanayoyaamini na wanayoridhika nayo.

Society consists of a group of people who believe in common thoughts, from which arise the emotions of acceptance and approval of whatever agrees with these thoughts, and emotions of displeasure and anger for that which goes against them. Then a system is established, which applies these thoughts and forbids their violation. Thus, the people live the life they are convinced of and they are content with.

Uhalisia wa jamii unaweza kuchukua maumbo tofauti. Inaweza kuwa ya kizamani au ya kisasa na changamano, lakini kila kundi la watu hupangwa kwa mawazo na hisia za pamoja, na hutawaliwa na mfumo unaotokana na asili hiyo hiyo ya mawazo hayo, iwe watu hao ni kabila au taifa la kisasa, na iwe wanahesabiwa kwa maelfu au mamilioni.

The reality of society may take different forms. It may be primitive or complex, but every group of people is organised by common thoughts and emotions, who are ruled by a system that is from the same nature of these thoughts, whether the people were in the form of a tribe or a modern state, and whether they are counted by the thousands or millions.

Bila kujali haya yote, ni jamii, kwa sababu sifa zinazounda jamii zipo na hazikubadilika.

Irrespective of these, it is a society, because the attributes that make up a society are present and they did not change.

Mtume ﷺ alifanya kazi ya kuleta jamii ya Kiislamu, na hilo lilitimia kwa kuanzisha fikra, hisia na mifumo ya Kiislamu. Alifuata mbinu ya Shar‘ee inayoanzisha jamii ya Kiislamu. Vitendo vyake vyote vilikuwa vikielekezwa upande huu. Huko Madinah alimlea mtu mwenye imani, ambao ndio waliounda idadi kubwa ya wakazi wake. Katika akili zao alianzisha fikra za msingi kuhusu Uislamu, zilizozaa mkusanyiko wa hisia zenye usawa. Alipohamia kwao na kuanzisha mfumo, jamii ya Kiislamu ikaundwa. Mwanzoni ilikuwa na umbo rahisi, kisha ikageuka kuwa jamii iliyohitaji mpangilio na chombo cha (dola).

The Messenger 􀁕 worked to bring about an Islamic society, and that happened via the establishment of Islamic thoughts, emotions and systems. He 􀁕 followed the Shar’ee method that establishes the Islamic society. All his actions used to be focused in this direction. In Madinah he moulded the believer individuals, who formed the majority of its inhabitants. In their minds, he established fundamental thoughts about Islam, which gave rise to a homogenous set of emotions. When he migrated to them and established the system, the Islamic society was formed. It took a simple form in the beginning, and then it changed to a society that needed organisation and a (state) apparatus.

Kuhusu dai kwamba mataifa makubwa hayakuingilia kati (wakati wake),

As for the claim that the superpowers did not intervene (in his 􀁕 time)

na sasa wao wanaingilia na kuzuia kuanzishwa kwa Uislamu. Tunajibu kwa kusema kwamba hili halibadilishi mbinu, lakini linafanya kufuata mbinu hiyo kuwa ngumu zaidi. Hili linahitaji utamaduni wa ziada na kazi katika da'wah, inayozingatia uhalisia huu (mpya).

and now they intervene and prevent the establishment of Islam. We answer this by saying that this does not change the method, but it makes following the method more difficult. This requires additional culture and work in the da’wah, which takes into consideration this (new) reality.

Hivyo basi kambi hujishughulisha na siasa za kimataifa, ili kujua sera za mataifa makubwa, na kuelewa wanayopanga dhidi yetu na kutekeleza kupitia mawakala wao na vibaraka wao, ili tuweze kuyapinga.

Thus the block engages in international politics, so as to know the policies of superpowers, and understand what they plot against us and implement via their agents and puppets, such that we can counter it.

Dai ya kwamba Mtume 􀁕 alijishughulisha zaidi na suala la Imani, na alishughulikia sheria chache tu huko Makka, jibu letu ni hili: ukweli kwamba alishughulikia ahkam, ingawa ni chache, unaonyesha wajibu wa kushughulikia hukumu za Shari'a katika da'wah. Zaidi ya hayo, lazima tuzingatie kwamba kazi ya Makka ilikuwa ni wito kwa watu kuingia katika Uislamu. Leo, da'wah inaelekezwa kwa Waislamu, ambao wana 'Aqeedah ya Kiislamu, na sheria zote za Shari'a zimeshateremshwa kwao. Sasa wamekuwa na jukumu, mbele ya Allah 􀀬, kwa Uislamu wote na si kwa Imani peke yake. Hivyo, Muislamu aliyefariki huko Makka alikuwa na jukumu tu kwa yale yaliyoteremshwa hadi wakati wa kifo chake. Kwa yule anayefariki leo, Allah 􀀬 atamuuliza kuhusu Uislamu wote. Ndiyo sababu da'wah inahitaji kuwa kamili, na inahitaji kuita kurejeshwa kwa mfumo wa maisha wa Kiislamu, kwa kuwa sisi si wito mpya wala dini mpya.

As for the claim that the Messenger 􀁕 mainly concerned himself with the subject of Imaan, and dealt with only a few rules in Makkah our response is; the fact that he dealt with ahkam, even if they were few, indicates the order to concern oneself with the Shar’ee rules in the da’wah. Furthermore, we have to observe that the work in Makkah was the call to people to enter into Islam. As for today, the da’wah is amongst the Muslims, who have the Islamic ‘Aqeedah, and the Shar’ee rules have all been revealed to them. They have now become responsible, before Allah 􀀬, for the whole of Islam and not just for the Imaan only. Hence, the Muslim who died in Makkah was only responsible for what was revealed until the time of his death. As for the one who dies today, Allah 􀀬 will ask him about the whole of Islam. That is why the da’wah needs to be comprehesive and it needs to call for the resumption of the Islamic way of life, because we are not a new call or a new deen.

Vivyo hivyo, mtu anayechunguza hali halisi ya Waislamu leo ataona kwamba tatizo lao si kupoteza 'Aqeedah ya Kiislamu, bali ni kukosekana kwa uhusiano wa 'Aqeedah ya Kiislamu na mawazo ya maisha na mifumo ya sheria. Kwa hivyo, 'Aqeedah imepoteza uhai wake. Haya yote yametokana na athari ya fikra za Magharibi kwa Waislamu, fikra ambazo nchi za Kimagharibi zisizoamini zinazilinda na kujitahidi kuzidumisha na kuzikita, kupitia kuweka tawala zinazotii maslahi yao, kuandaa mitaala ya elimu, na kutumia vyombo vya habari kueneza fikra hizi.

Similarly, the one who studies the reality of the Muslims today, will see that their problem is not the loss of the Islamic ‘Aqeedah, but the lack of the linkage of the Islamic ‘Aqeedah with the thoughts of life and legislative systems. Hence the ‘Aqeedah has lost it vitality. All of this was due to the effect of the western thought on the Muslims, the thought which the disbelieving western states guard and work to maintain and concentrate, through implanting regimes subservient to them, laying down education curricula and utilising the media to spread this thought.

Kwa hiyo, ni lazima Uislamu uwasilishwe kwa usahihi, kwa ukamilifu na kwa undani, ili umuhimu wa 'Aqeedah na Imaan uonekane kama fikra ya msingi ambayo sheria zinatokana nayo, na ambayo msimamo kuhusu maisha unategemea; kisha mawazo kuhusu maisha yawasilishwe kupitia 'Aqeedah hii. Hilo hufanyika kwa kuthibitisha ukweli kwamba Muumba na al-Mudabbir (Mwendeshaji wa mambo yote) ni Allah 􀀬, na kwamba hukumu ni yake Yeye peke yake, na kwamba kwake Yeye yatarejea mambo ya dunia na akhera. Imaan na sheria zitakapowekwa kuwa wajibu juu ya Muislamu, nguvu ya haki na uhai wake vitamdhihirikia, pamoja na nguvu ya kutlah (kundi) katika kuelewa na kulingania Uislamu, na uwezo wake wa kuleta mabadiliko.

Therefore, it is imperative that one presents Islam correctly, completely and comprehensively, such that the significance of the ‘Aqeedah and Imaan appears as a fundamental thought from which the rules emanate, and on which the viewpoint about life is determined; and then to present the thoughts about life through this ‘Aqeedah. That is done by asserting the fact that the Creator and al-Mudabbir (Sustainer of all affairs) is Allah 􀀬, and that the judgement only belongs to Him I and to Him will return the affairs of the dunyah and akhirah. When the Imaan and rules have been made incumbent on the Muslim, the power of the truth and its vitality will become clear for him, and also the strength of the kutlah (block) in understanding and calling to Islam, and its ability to generate change.

Ndiyo maana da'wah ya leo ni wito kwa Waislamu wa kurudi kwenye mfumo wa maisha wa Kiislamu, kupitia kuanzishwa kwa Dola ya Kiislamu. Msingi wa da'wah hii ni 'Aqeedah ya Kiislamu, ambayo inatolewa kwa maana yake ya kisiasa, kwa kuifanya kuwa mdhibiti wa vitendo vyote, kulingana na amri na makatazo ya Allah (SWT).

That is why the da’wah today is a call to Muslims to resume the Islamic way of life, via the establishment of the Islamic State. The basis of this da’wah is the Islamic ‘Aqeedah, which is given in its political sense, by making it controller of all the actions, according to the orders and prohibitions of Allah 􀀬.

Kwa hiyo, kilichobadilika ni umbo la nje. Kuhusu kiini, kimebaki kama kilivyo, hakijabadilika. Kwa hivyo hukumu ya kufanya kazi ya kuanzisha Dola ya Kiislamu nayo haijabadilika, na vilevile njia ya kulifikia hili nayo haijabadilika.

Thus, what has changed is the (outer) form. As for the esence it has remained as it is, and has not changed. Hence the rule of working to establish the Islamic State has not changed either, and likewise nor has the method to acheive this changed.