Wanasema pia kwamba Mtume ﷺ aliwaita watu kwenye ibada ya Allah 􀀬 na hakuwaita watu kwenye kuanzisha Dola ya Kiislamu; au kwamba suala kuu ni ibada ya Allah 􀀬 na si Dola ya Kiislamu; au kwamba si muhimu kuanzisha Dola ya Kiislamu, lakini ni muhimu kumwabudu Allah 􀀬. Hayo ni maoni yao; au yanayofanana nayo.

They also say that the Messenger 􀁕 called people to the worship of Allah 􀀬 and did not call people to the establishment of an Islamic State; or that the central issue is the worship of Allah 􀀬 and not the Islamic State; or that it is not important to establish an Islamic State, but it is important to worship Allah 􀀬. These are their views; or something of the same nature.

Ili kujibu pingamizi hili ni lazima kwanza tufafanue uhalisia wa ibada na jinsi inavyopatikana.

To respond to this objection we must define the reality of ibaadah and how it is acheived.

Allah 􀀬 alimuumba binadamu ili wamwabudu Yeye. Kwa hiyo, ibada ndiyo lengo ambalo Allah 􀀬 aliwaumba wanadamu kwalo. Maana ya "Laa Ilaaha illallah" ni ifuatayo: hakuna anayestahili kuabudiwa isipokuwa Allah 􀀬, na kila kitu kingine isipokuwa Yeye ni batili na lazima kukataliwa, na mtu lazima ashuhudie hili. "Muhammad rasoolullah" maana yake ni kwamba ibada na utii vinapaswa kuwa kulingana na yale tu aliyoyaleta Muhammad ﷺ, Rasuli wa Allah, na mtu lazima ashuhudie hili.

Allah 􀀬 created mankind to worship Him. Thus, ibaadah is the objective for which Allah 􀀬 created the human beings. The meaning of, “Laa Ilaaha illallah” is the following: there is none to be worshipped except Allah 􀀬, and anything other than this is false and must be rejected and man must testify to this. “Muhammad rasoolullah”, means that the worship and obedience should be according to what only Muhammad 􀁕, the Rasool of Allah, has brought and man must testify to this.

Kwa hiyo, ‘ibaadah (kuabudu) ni kwa Allah pekee, wala haiwezi kufanyika isipokuwa kama alivyoiweka sharia Allah, kwa yale tu aliyoleta Rasuli wa Allah ﷺ, na hii ni msingi ambao lazima uthibitike katika kila tendo na kila kauli katika maisha yetu.

Thus, ‘ibaadah (worship) is only for Allah 􀀬 and it cannot take place, except as legislated by Allah 􀀬 of what was brought only by the Rasool of Allah, and this is an origin that must be realised in every action or statement in our life.

Kwa hiyo, Muislamu anapofanya kitendo katika maisha haya ili kutimiza haja yake binafsi au thamani iliyopo katika uhalisia wa maisha, anasukumwa tu na lengo la kukidhi mahitaji yake na silika zake, ambayo yanaweza kutoshelezwa kwa zaidi ya njia moja.

Hence when the Muslim undertakes an action in this life to achieve a need for himself or a value which is in the reality of life, he moves solely for the motive of satisfying his needs and instincts, which can be satisfied in more than one way.

Kutimiza hili kwa njia ya Shar'i, na kujizuia nayo, na kuliunganisha na imani kwa Allah (SWT), hufanya kitendo cha Muislamu kuwa ibada.

Satisfying this in the Shar’ee way, and restricting oneself to it, and linking that with the belief in Allah 􀀬, makes the action of the Muslim a worship.

Kwa kuwa nyuma ya kila tendo kuna kuridhika kwa hamu au hitaji fulani, na mahitaji ya mwanadamu yanahusiana na maeneo mengi, ni jambo la kawaida kwamba matendo ya mwanadamu yatagusa kila nyanja ya maisha.

Since behind every action there is the satisfaction of a desire or need, and mans needs are related to many areas, it is natural that the actions of man will cover all aspects of life.

Hivyo basi, ‘ibaadah ni kwamba mtu aelekeze matendo yake kulingana na amri na makatazo ya Allah (SWT), na hili lazima lifanywe kwa msingi wa imani kwa Allah (SWT) peke yake; hili linapelekea ukamilifu wa ‘ibaadah unaojumuisha matendo yote ya mwanadamu.

Thus, ‘ibaadah is that man should direct his actions according to the orders and prohibitions of Allah 􀀬, and this must be done based on the belief in Allah 􀀬 only; this leads to the comprehensiveness of ibaadah which encompasses all of man’s actions.

Unapomwambia Mwislamu "muabudu Allah", haimaanishi kwamba unamwagiza tu aswali, atoe zaka, afanye hijja au afanye mambo ambayo mafaqihi (wanazuoni wa sheria) wameyaweka chini ya kundi la 'ibaadaat (ibada).

When you say to a Muslim “worship Allah”, it does not mean that you are only instructing him to pray, pay zakah, make hajj or undertake things the fuqaha (jurists) have placed under the category of ‘ibadaat (worships).

Ina maana kwamba anapaswa kumtii Allah 􀀬 katika kila kitu alichoamrisha na kujiepusha na kila kitu alichokikataza.

It means that he should obey Allah 􀀬 in everything He 􀀬 has commanded and refrain from everything He 􀀬 has forbidden.

Hivyo basi, imani kwa Allah 􀀬 ndiyo chimbuko la matendo. Ibada ipo kwa ajili ya kuelekeza matendo yote kwa msingi wa imani kwa Allah 􀀬.

Thus, the Imaan in Allah 􀀬 is the origin of actions. The worship is for the sake of directing all the actions on the basis of belief in Allah 􀀬.

Kwa hiyo, dini yote ni ʿibaadah, na ʿibaadah maana yake ni unyenyekevu na utii.

Therefore, the whole deen is ‘ibaadah, and ‘ibaadah means submission.

Maana ya kujisalimisha kwa Allah 􀀬 ni kumwabudu Yeye na kujinyenyekeza kwa amri ya Allah, Mjuzi wa yote na Mwenye kujua yote, nasi tunajisalimisha kwake 􀀬 kwa kuridhika na kunyenyekea.

The meaning of submitting ourselves to Allah 􀀬 is to worship Him and humble ourselves to the order of Allah, the All-Knowing and All-Aware, and we submit ourselves to Him 􀀬 with contentment and submission.

Ndiyo maana sehemu ya kumwabudu na kumtii Yeye 􀀬 ni kuamrisha mema (al-ma'roof) na kukataza maovu (al-munkar), na kupigana Jihaad katika njia Yake dhidi ya watu wa kufuru na unafiki, kuisimamisha dini ya Allah katika maisha ya Waislamu, kueneza da'wah miongoni mwa watu wote, na kuwalinda Waislamu; kama ilivyo pia katika Swala, Zakah na qiyaam (Swala za usiku).

That is why part of worshipping and obeying Him 􀀬 is, enjoining the ma’roof and forbidding the munkar, and engaging in Jihaad in His path against the people of kufr and nifaaq (hypocracy), establishing Allah’s deen in the life of the Muslims, spreading the da’wah between all people and protecting the Muslims; just as it is also in the prayer, Zakah and qiyaam (nightly devotional prayers).

Kuabudu Allah 􀀬 kunajumuisha vitendo vyote vya mwanadamu, ambavyo Mwislamu huvifanya kulingana na uhalisia anamoishi. Ikiwa uhalisia ni kwamba Mwislamu haswali, basi kumwita aswali ni wito wa ibada, na kumwalika afunge ni mwaliko wa ibada, na kumwalika anunue na auze kulingana na Shari'a ya Kiislamu ni mwaliko wa kumwabudu Allah 􀀬. Kwa kuwa Imani kwa Allah 􀀬 ndiyo chimbuko la kila ibada, basi kuwaita watu kwenye Sala au Saumu lazima kutangulizwe kwa kuchochea Imani ndani ya mtu anayelinganiwa, na kufanya Imani hii kuwa kichocheo cha kujitolea na kidhibiti cha vitendo.

Worshipping of Allah 􀀬 includes all actions of man, which the Muslim undertakes according to the reality in which he lives. If the reality is that the Muslim does not pray then calling him to pray is a call to worship, and inviting him to fast is an invitation to worship, and inviting him to buy and sell according to the Islamic Shar’a is an invitation to worship Allah 􀀬. Since Imaan in Allah 􀀬 is the origin of every worship, then calling people to prayer or fasting must be preceded by provoking the Imaan in the person who is given da’wah, and making this Imaan the impetus for commitment and the controller of actions.

Vivyo hivyo, kuhusu kuwalingania watu kuanzisha Uislamu na kuhukumu kwa yale aliyoteremsha Allah 􀀬, ambayo ni katika amri za Allah 􀀬 na lazima zitiiwe. Hizi zinatekelezwa na yule anayemwamini Allah 􀀬. Mwito kwa amri hizi lazima utangulizwe na mwito wa kuamini Allah 􀀬. Hili ndilo litakalotimiza ibada ya Allah 􀀬 katika jambo hili.

Likewise for calling people to the establishment of Islam and ruling by what Allah 􀀬 has revealed, which are from the orders of Allah 􀀬 and they must be obeyed. They are undertaken by the one who believes in Allah 􀀬. The invitation to these orders must be preceded by the invitation to believe in Allah 􀀬. This is what will realise the worship of Allah 􀀬 in this matter.

Kwa kuwa Waislamu leo wanaishi chini ya mifumo ya kikafiri ambayo kanuni zake hazitokani na Allah 􀀬, na Muislamu hawezi kuishi maisha ya Kiislamu chini yake, basi wito wa kusimamisha dini unawakilisha ibada ya Allah 􀀬, ambapo umakini unapaswa kuelekezwa na juhudi kutumika.

Since the Muslims today live under kufr systems whose rules are not derived from Allah 􀀬, and the Muslim cannot live an Islamic way of life under them; then the call to establish the deen represents worshipping of Allah 􀀬, to which attention should be drawn and efforts spent.

Hivyo, tunalazimika kuunganisha wito wetu wa ibada ya Allah {SWT} na matatizo ya zama hizi, ambayo yote yanaakisiwa katika wito wa kurejesha mfumo wa maisha wa Kiislamu. Ndipo ibada ya Allah {SWT} itatimia kwa namna kamilifu zaidi. Kwa hiyo, wito wa kuanzishwa kwa Dola ya Kiislamu ni wito wa kuanzishwa kwa dini ambayo ni ibada, na ni wito wa ibada. Hii ni kwa sababu ni amri kutoka kwa Allah {SWT} ambaye tunamwamini; Mwislamu anayeipuuza amri hii amezembea katika ibada ya Allah {SWT}.

Thus, we are obliged to link our call to Allah’s 􀀬 worship with the problems of this age, which are all reflected in the call to resume the Islamic way of life. Then the worship of Allah 􀀬 will be achieved in the most complete manner. Therefore, the call for the establishment of the Islamic State is a call for the establishment of the deen which is ‘ibaadah, and is a call for ‘ibaadah. This is because it is an order from Allah 􀀬 in whom we believe; the Muslim who ignores this is complacent in the worship of Allah 􀀬.

Kwa hiyo, namna ambavyo suala hili limewasilishwa na watu hao si sahihi, kwa sababu inaonekana kudokeza kwamba kufanya kazi ya kuanzisha Khilafah kunapingana na ibada. Kushikilia mtazamo kama huo ni shambulio dhidi ya sehemu moja ya Qur'an kwa sehemu nyingine, jambo ambalo Waislamu wamekatazwa kulifanya.

Therefore, the manner in which this issue has been presented by those people is wrong, because it seems to imply that working to establish the Khilafah contradicts with ‘ibaadah. Holding such an opinion is an attack on part of the Qur’an by another part, which the Muslims have been forbidden from doing.