Wao wanatoa dalili hadithi ya "watawala waovu" ambao Mtume ﷺ ameamuru wapingwe kwa silaha iwapo hawatasimamisha utawala wa Allah (SWT).

They cite as evidence the hadith of “evil rulers” whom the Messenger 􀁕 has ordered to challenge with arms if they did not establish the rule of Allah 􀀬.

Kwa kujibu uelewa huu, ambao wafuasi wake tunawaheshimu ingawa hatukubaliani nao katika maoni haya, tunasema: kuchunguza manaat ya hukm (hali halisi ambayo hukm ilishushwa kuishughulikia) ndiko kunakofichua uelewa sahihi. Hadith inahusu mtawala - Imaam katika Dar al-Islam - ambaye amepewa bai'ah halali ya Shar'ee. Kwa hiyo, amekuwa Imaam kupitia bai'ah ya Waislamu. Ardhi aliyotawala Imaam huyu ilikuwa Dar al-Islam, yaani ilitawaliwa na Uislamu, na usalama wake ulikuwa mikononi mwa Waislamu. Waislamu katika hali hii wameamriwa kumtii. Ikiwa mtawala atapita mipaka kuhusu yale aliyoyateremsha Allah 􀀬, akaanza kutawala waziwazi kwa sheria za kufr, hata kama ni hukm moja tu ambayo haina hata chembe ya ushahidi (shubhat daleel), basi Waislamu wanaamrishwa kumpindua kwa silaha. Tafakari maana ya hadith ifuatayo, ambayo ndiyo mada ya mjadala wetu, nayo itakuwa wazi. Imesimuliwa na 'Awf b. Maalik al-Ashja'i aliyesema: "Nilimsikia Rasuli wa Allah ﷺ akisema: 'Viongozi bora kwenu ni wale mnaowapenda nao wanakupendeni; mnawaombea dua nao wanawaombea dua; na viongozi waovu kwenu ni wale mnaowalaani nao wanawalaani.' Wakasema: 'Je, basi tusiwapigane nao?' Akasema ﷺ: 'Hapana; mradi tu wanasimamisha Swala miongoni mwenu.'" [Imepokewa na Muslim]. Kinachokusudiwa kwa kusimamisha Swala ni utekelezaji wa hukumu za Shar'ee kwa njia ya "baab tasmiyatul kul bi ismil juz'a" (kutaja jumla kwa kutaja sehemu yake).

In response to this understanding, whose advocates we respect even though we disagree with them in this opinion, we say; the examination of the manaat of the hukm, (the reality for which the rule was revealed to treat) uncovers the correct understanding. The hadith deals with the ruler - the Imaam in dar al-Islam - who has been given a legitimate Shar’ee, bai’ah. Thus, he became an Imam through the bai’ah of the Muslims. The land that this Imaam ruled was dar al-Islam, ie it was ruled by Islam, and its security was in the hands of the Muslims. The Muslims in this instance are ordered to obey him. If the ruler happened to exceed the bounds with regards to what Allah 􀀬 has revealed, and began to openly rule by kufr laws, even if it is one hukm that has not even a semblance of an evidence (shubhat daleel), then the Muslims are commanded to overthrow him by arms. Contemplate the meaning of the following hadith, which is the subject of our discussion, and this will become clear. It has been narrated by ‘Awf b. Maalik al-Ashja’i who said “I heard the Rasool of Allah 􀁕 say; ‘The best of your leaders are those that you love, and they love you; you pray for them and they pray for you; and the worst of your leaders are those that you curse and they curse you.’ They said; ‘Should not then we fight against them.’ He 􀁕 said; ‘No; as long they establish the Salah amongst you.’” [Reported by Muslim]. What is meant by the establishment of the Salah is the application of the Shar’ee rules by way of “baab tasmiyatul kul bi ismil juz’a” (meaning the whole by mentioning a part).

Kuhusu mtawala wa dar al-kufr, hali yake ni tofauti kabisa. Yeye si Imamu wa Waislamu, ingawa ni mtawala wao, na hakuteuliwa kwa njia halali kama Shari'a inavyotaka, wala hakujitolea kamwe kutekeleza hukumu za Kiislamu katika maisha yao, ingawa ilikuwa wajibu juu yake.

As for the ruler of dar al-kufr, his reality is completely different. He is not the Imaam of the Muslims, though he is their ruler, and he has not been appointed in the lawful manner as the Shar’a stipulates, and he never committed himself to establishing the Islamic rules in their life, even though it was an obligation upon him.

Tukiangalia pia hali yetu halisi, tunaona kwamba haitoshi kubeba silaha katika mchakato wa mabadiliko. Suala limepita zaidi ya kubadilisha mtawala, hadi suala la kutawala kwa Uislamu. Basi nani atachukua majukumu yake? Inahitaji wanasiasa wenye hekima na chombo cha kisiasa cha Kiislamu.

When we look also at our reality, we find that it is not enough to bear arms in the process of change. The issue has gone beyond the changing of the ruler to the issue of ruling by Islam. So who will undertake its responsibilities? It requires statesmen and an Islamic political medium.

Suala la kutawala kwa Uislamu si jambo rahisi, kiasi kwamba kila kiongozi wa kijeshi anaweza kulichukua, bila kujali uwezo wake wa kijeshi, na bila kujali uaminifu wake kwa Uislamu. Linahitaji uzoefu, ufahamu, ufuatiliaji, na uelewa bora wa Shari'ah. Mwenendo wa Mtume ﷺ unahakikisha yote haya.

The issue of ruling by Islam is not easy, such that any military leader can undertake it, however competent he may be militarily, and however sincere he may be to Islam. It requires experiance, understanding, pursuance, and a distinguished Shar’ee understanding. The method of the Messenger 􀁕 ensures all of this:

Inahakikisha kwamba inazalishwa kiongozi na mwanasiasa wa Kiislamu wa kipekee, ambaye ana miaka mingi ya uzoefu katika kubeba da'wah kabla ya kuanzishwa kwa Dola ya Kiislamu. Anajua hila, udanganyifu na ujanja wa dola za Kikafiri, hivyo hadanganywi.

- It ensures that the extraordinary Muslim politician and leader is produced, who has years of experience spent in carrying the da’wah before the establishment of the Islamic State. He knows the tricks and deception, and cunning of the Kaafir states such that he is not deceived.

Ataweza hivyo kulinda dola na kuiendeleza dola hiyo hadi nafasi inayostahili nafasi yake miongoni mwa dola nyingine duniani, kama dola inayoongoza na inayoongozwa, na Khilafah yenye uadilifu iliyo juu ya njia ya Unabii ﷺ.

He will then be able to protect the state and develop the state to the role befitting its position amidst the other states of the world as a guiding and guided state, and a righteous Khilafah on the way of the Prophethood.

Itahakikisha kuzalishwa kwa vijana (Shabaab) wenye nia safi watakaobeba mzigo wa da'wah kabla ya kuanzishwa kwa Dola, ili wao, pamoja na Waislamu wengine wanaojali mambo ya da'wah, waunde kiungo cha kisiasa cha Kiislamu, na kutoka kwao watatoka walii (magavana), Amiri wa Jihaad, mabalozi, na wale watakaoibeba da'wah kwa watu katika dola nyingine.

- It will ensure the production of sincere Shabaab who will carry the burden of the da’wah before the establishment of the State, such that they, with others of the Muslims who are concerned about the matters of the da’wah, form the Islamic political medium, and from them will come the walis (governers), Ameer of Jihaad, ambassadors and those who carry the da’wah to the people in other states.

Itaunda msingi mkuu wa watu ambao watakumbatia Uislamu na dola, na kuulinda.

- It will generate the popular base, which will embrace Islam and the state and protect it.

Itahakikisha kwamba watu wenye mafunzo mazuri na wenye nguvu, ambao nguvu zao zitaongezeka watu wanaposimama upande wao na si dhidi yao, hasa watakapotambua kwamba mtawala, mfumo wa utawala uliomzunguka, na nguvu anayoitegemea ni nguvu inayowafanyia kazi, inayotekeleza yale ambayo Allah (SWT) amewawajibishia katika kutekeleza Uislamu na kuimarisha dini.

- It will ensure the well trained people of power, whose strength will increase when the people stand by their side and not against them, especially when they realise that the ruler, the ruling apparatus with him and the power which he depends on is a force for them, that undertakes what Allah 􀀬 has imposed on them in terms of applying Islam and strengthening the deen.

Zaidi ya hayo, kazi ya kijeshi inahitaji fedha, silaha na mafunzo.

Furthermore, the armed work requires money, weapons and training.

Hii itaulemea harakati, na hivyo itajaribiwa kutafuta msaada kwa wengine. Hii ndiyo hatua ya kwanza kuelekea kushindwa. Waislamu wameshalijaribu njia hii, na ilisababisha madhara makubwa kwao. Achilia mbali kwamba usemi "kujaribu" wenyewe ni wa makosa.

This will overburden the movement, hence it will be tempted to resort to others for assistance. This is the first step to failure. The Muslims have tried out this path, and it caused them much harm. Not to mention that the expression “try out” is itself erroneous.

Tunaposema kwamba kubeba silaha si njia ya Kishari'a ya kuleta mabadiliko, hii si kwa ajili ya kuwahurumia watawala madhalimu ambao hawajali Waislamu hata kidogo. Bali ni kwa ajili ya kuwahurumia baadhi ya ndugu zetu waaminifu katika dini, tunataka kuunganisha juhudi zao katika kazi ya Kishari'a inayohitajika. Tunawakumbusha ukweli kwamba Mtume ﷺ aliwakataza masahaba zake huko Makka kutumia silaha alipoaambia: "Nimeamrishwa kusamehe, basi msipigane." [Sirah Ibn Hisham]. Zaidi ya hayo, kuna wahyi wa Yeye 􀀬 unaosema: "Je, hukuwaona wale waliambiwa wazuie mikono yao (kupigana), wasimamishe Swala na watoe Zakah, lakini pale vita vilipowekwa kwao..." [TMQ 4:77] Kwa namna hii, tunapata ushahidi mwingi wa Kishari'a unaothibitisha kufuata mwenendo wa Mtume ﷺ katika da'wah. Nyongeza yoyote, upungufu, badiliko, mabadiliko au marekebisho yatakuwa na athari mbaya kwa da'wah, kundi na Umma wa Kiislamu. Kwa hiyo, tumesisitiza umuhimu wa kujifunza Shari'a kwa usahihi na mwenendo wa Mtume ﷺ, ili kufikia uigaji bora wa Mtume ﷺ. Ni kwa Allah 􀀬 kutuonyesha njia iliyo sahihi.

When we say that carrying weapons is not the Shar’ee method of change, this is not to spare those unjust rulers who do not care about the Muslims at all. Rather, it is to spare some of our sincere brothers in the deen, we wish to unite their efforts in the required Shar’ee work. We remind them of the fact that the Messenger 􀁕 forbade his companions in Makkah from using weapons when he said; “I have been ordered to forgive, so do not fight.” [Sirah Ibn Hisham]. Furthermore there is the revelation of His 􀀬 saying; “Have you not seen those who were told to hold back their hands (from fighting) and perform the Salah, and give zakah, but when the fighting was ordained for them...” [TMQ 4:77] In this manner, we find many corroborative Shar’ee evidences, which confirms following the method of the Messenger 􀁕 in the da’wah. Any addition, omission, change, alteration, or modification will have a bad effect on the da’wah, group and the Islamic Ummah. Thus, we have insisted on the importance of the proper study of the Shar’a and the method of the Messenger 􀁕, in order to achieve the best emulation of the Messenger 􀁕. It is for Allah 􀀬 to show us the right way.