Kwa kuwa Aqida ya Kiislamu ndiyo kichocheo cha kazi ya kundi au chama, na kwa kuwa lengo ni kuanzisha hukumu kwa kile ambacho Allah (SWT) amekiteremsha, basi ni wajibu kwamba utamaduni ambao kundi limeuchukua, uchukuliwe kwa namna inayoufunga kwa uthabiti na Aqida.

Since the Islamic ‘Aqeedah is the incentive for the work of the group or party, and since establishing the ruling by what Allah 􀀬 has revealed is the objective, then it is obligatory that the culture, which has been adopted by the group, is taken in a way that firmly links it to the ‘Aqeedah.

Madhumuni ni kuamsha hisia ya uwajibikaji, wasiwasi, uzito, shauku inayowaka, bidii, na utayari wa kujitolea miongoni mwa wale wanaofanya kazi. Pia itamwezesha Muislamu kuvumilia mashaka na magumu ya njia hii. Itamfanya mbeba da'wah asisubiri watu wamshukuru. Badala yake, atamcha Mola wake Mlezi, na Siku ambayo nyuso zitakunjamana kwa wasiwasi. Atakubali taabu za kazi ya kidunia na kunyimwa furaha na starehe za dunia, ili tu apate radhi za Mola wake Mlezi, na kufurahia neema na furaha ya Aakhirah. Madhumuni ya kufanya kukubali 'Aqeedah kuwa msingi wa utamaduni ni kutumia 'Aqeedah kama msingi wa kuanzisha mabadiliko kwa watu, na si chuki dhidi ya dhulma inayowapata, wala ukombozi kutoka ujinga, wala kuboresha hali zao. Bali kinachomsukuma Muislamu kufanya da'wah na kinachowafanya Waislamu wengine kuikubali ni mawazo ya Imani, na hii ndiyo njia ya asili katika Uislamu.

The purpose is to create a sense of responsibility, concern, seriousness, blazing passion, zeal and readiness to sacrifice, amongst those who are working. It will also enable the Muslim to bear the hardships and difficulties of the path. It will make the da’wah carrier not wait for the people to thank him. Rather he would fear his Lord 􀀬, and a Day when faces shall frown from worry. He will accept the hardship of the worldly work and being deprived of the joys and pleasures of the dunya, just to attain the good pleasure of his Lord, and to enjoy the bliss and happiness of the Aakhirah. The purpose of making the adoption of the ‘Aqeedah the basis of the culture is to use the ‘Aqeedah as the basis of initiating change in the people, and not the hatred of the injustice that falls upon them, the liberation from ignorance or the improvement of the circumstances. Rather what pushes the Muslim to do the da’wah and makes the other Muslims accept it is the thoughts of the Imaan, and this is the original way in Islam.

Zaidi ya hayo, mawazo ya Imani (yanayochukuliwa kama msingi wa utamaduni wa mabadiliko) pamoja na utamaduni, lazima yatolewe kwa namna inayolenga kufikia lengo.

Moreover, the thoughts of Imaan (that are taken as the basis for the culture of change) together with the culture, must be given in a manner that aims towards achieving the objective.

’Aqeedah lazima ifundishwe kwa namna inayosaidia kufikia lengo hili.

The ‘Aqeedah must be given in manner that aids the realisation of this objective.

Sheria zilizopitishwa za Kishar'ii lazima zitolewe kwa namna inayoonyesha lengo la kuzitoa.

The adopted Shar’ee rules must be given in a manner that shows the aim of giving them.

Utafiti wa uhalisia lazima utolewe kwa namna inayosaidia pia kutimiza lengo.

The study of the reality must be given in a manner that serves the realisation of the aim as well.

Kwa ufupi, utamaduni wa chama lazima uunganishwe na 'Aqeedah ya Kiislamu. Lazima uungwe mkono na dalili za Shari'ah, na uwasilishwe kwa mtazamo unaotimiza lengo la Shari'ah. Hii ndiyo kutekeleza kwa vitendo ibada kwa Allah (SWT), kupitia kuanzishwa kwa Dola ya Kiislamu, yaani kutimiza utawala wa Allah (SWT). Vijana (Shabab) wa kundi lazima walelewe juu ya uelewa huu.

In short, the party culture must be linked with the Islamic ‘Aqeedah. It must be supported by the Shar’ee evidences, and given from the angle that achieves the Shar’ee aim. This is the realisation of the servitude to Allah 􀀬 practically, via the establishment of the Islamic State, ie the realisation of the sovereignty of Allah 􀀬. The Shabab of the group must be raised on this understanding.

Kwa kuwa ʿAqīdah ya Kiislamu ni kama kichwa kwa mwili, na moyo kwa viungo; kwa kuwa ndiyo msingi wa jambo zima, na kila kitu kinategemea hiyo, basi inapofundishwa inapaswa kufikia yafuatayo.

Since the Islamic ‘Aqeedah is like the head to the body, and the heart to the organs; since it is the foundation of the whole matter, and everything depends upon it, then when it is given it should achieve the following.

- Inapaswa kuongoza kwenye kumfanya Allah 􀀬 kuwa ndiye peke yake kitu cha kuabudiwa na chanzo cha sheria. Hakuna mwingine mwenye haki hii isipokuwa Yeye. Yeye peke yake ndiye Rabb (Mola). Yeye peke yake ndiye Khaaliq (Muumbaji). Yeye ndiye Mjuzi wa yote, Mwenye kujua kila kitu na Mtunga sheria, Yule pekee anayesimamia mambo. Kwa kuwa binadamu, kwa asili yake, anajihisi dhaifu, mwenye mipaka, mhitaji na mtegemezi, basi atamrejea Ilah (mungu) huyu ili amwongoze kwenye njia sahihi na kumtoa kutoka kwenye kina cha giza kwenda kwenye nuru. Allah 􀀬 amemtuma Mjumbe miongoni mwa waja wake na amemchagua ﷺ kuwasilisha Ujumbe, ambao kwao Yeye huwaongoza wale wanaofuata Radhi Zake katika njia za amani. Yeye 􀀬 ametuamuru tufuate yale aliyotufikishia ﷺ kutoka kwa Mola wake. Yeye ﷺ ni ma’sum (asiyeweza kukosea). Allah 􀀬 alimteremshia Qur’an, kama Ujumbe kwa wanadamu wote. Kama mwongozo, nuru, rehema, mawaidha na uponyaji wa yaliyomo mioyoni.

- It must lead to making Allah 􀀬 the sole object of worship and source of legislation. No one else has this right except Him. He is the only Rabb (Lord). He is the only Khaaliq (Creator). He is the All-Knowing, All- Aware and the Legislator, the only One who manages the affairs. Since man, by his very nature feels weak, limited, needy and dependent, then he will refer to this Ilah (deity) to guide him to the correct path and bring him out from the depths of darkness into the light. Allah 􀀬 has sent a Messenger from amongst His servants and has chosen him 􀁕 to convey the Message, with which He guides those who follow His Good Pleasure in the paths of peace. He 􀀬 has ordered us to follow what he 􀁕 has conveyed to us from His Lord. He 􀁕 is ma’sum (infallible). Allah 􀀬 revealed the Qur’an to him, as a Message to the whole of mankind. As guidance, light, mercy, admonition and healing for what is in the hearts.

Aliwaahidi na Pepo ya milele ikiwa wataamini na kutii, na akawaonya kwa Jahannam ikiwa watakataa. Hivyo, mwanadamu ameumbwa amwabudu Allah peke yake, kulingana na Ujumbe ulioletwa na Mtume wa Allah ﷺ.

He 􀀬 promised them the everlasting Bliss if they believed and obeyed and he warned them with Jahannam if they rejected. Thus, man has been created to worship Allah 􀀬 alone, according to the Message brought by the Messenger of Allah 􀁕.

Inapaswa kuwa wazi kwa Waislamu kwamba Uislamu unamfunga mwanadamu na Imani katika yale yaliyotangulia maisha haya, ambayo ni imani kwa Allah (SWT) Muumbaji na Msimamizi wa mambo. Pia unamfunga na Imani katika yale yatakayofuata baada ya maisha, ambayo ni imani katika ba'ath (ufufuo), nushoor (kukusanywa), hisaab (hesabu), thawaab (malipo mema) na 'iqaab (adhabu).

- It should be clear to the Muslims that Islam ties the human being to Imaan in what came before this life, which is the belief in Allah 􀀬 the Creator and Manager of affairs. It also ties him to the Imaan in what comes after life, which is the belief in the ba’ath (resurrection), nushoor (gathering), hisaab (reckoning), thawaab (reward) and ‘iqaab (punishment).

Hii inapaswa kutolewa kwa namna inayoonyesha uhusiano huu. Yule anayeukata uhusiano huu na kuutenganisha, maneno yake hayatakuwa yamejengwa juu ya dalili iliyo wazi wala hoja yenye mamlaka. Badala yake, yatakuwa maneno ya kufr.

This should be given in a manner that shows this relationship. The one who severes this relationship and separates it, his words will not be based on a clear proof or authority. Rather they will be words of kufr.

Lazima ipewe kwa namna itakayoleta uhai mpya kwa Ummah na kuisukuma kubeba Uislamu kama Ujumbe kwa ulimwengu.

- It must be given in a manner that leads to reviving the Ummah and driving her to carry Islam as a Message to the world.

Waislamu wanapaswa kuelewa usahihi wake katika kukabiliana na mawazo ya kikafiri ya kisasa. Hili linafikiwa kwa kufafanua upotofu wa mawazo ya sasa yanayotokana na Ubepari, utaifa au uzalendo.

- Muslims should understand its correctness in confronting the contemporary kufr thoughts. This is achieved by clarifying the falsity of the current thoughts coming from Capitalism, nationalism or patriotism.

Hii inafikiwa kwa kuanzisha ulinganisho wa kiakili kati ya Uislamu na mawazo haya, ili kufikia matokeo mawili: kwanza, kukanusha mawazo mengine na kila kitu kilichojengwa juu yake, na pili, kufafanua kwamba Uislamu ndio ukweli pekee unaofaa kwa dunia nzima (kutokana na asili yake ya ulimwengu wote katika 'Aqeedah yake na mfumo wake), kisha kuanzisha Dola ambayo Uislamu utawakilishwa ndani yake. Kundi hili linafanya kazi katika uwanja huu ili kuondoa kauli mbiu, propaganda zenye mvuto wa juu na mabango, pamoja na madai ya uongo yaliyowekwa katika akili za Waislamu na wakoloni makafiri. Kwa mfano, kauli mbiu kama: 'uhuru wa fikra na utamaduni', 'Mpe Kaisari yaliyo ya Kaisari, na mpe Mungu yaliyo ya Mungu', 'Nchi yangu daima itakuwa katika haki', 'Msaidie ndugu yako, awe mdhalimu au aliyedhulumiwa' (kulingana na dhana za kabla ya Uislamu).

This is done by establishing an intellectual comparison between Islam and these thoughts, to arrive at a twofold result: firstly the refutation of the other thoughts and everything built upon them, and secondly clarifying that Islam is the only truth that is suitable for the whole world (due to the universal nature of its ‘Aqeedah and system) and then establishing the State in which Islam will be represented. The group works in this field to eliminate the slogans, flashy propaganda and billboards and the false claims placed in the minds of the Muslims by the kaafir colonialists. For example slogans such as: ‘freedom of thought and culture’, ‘Give to Caeser what belongs to Caeser and give to God what belongs to God’, ‘My homeland shall always be on the truth’, ‘Help your brother whether he is oppresser or oppressed’ (according to the pre-islamic concepts).

Athari ya fikra za Magharibi lazima iondolewe akilini mwa Waislamu na katika maisha yao. Hili hufanyika kwa kupinga fikra zinazotegemea mawazo kama 'kuendeleza Sharia', 'kuifanya Sharia ya kisasa', 'unyumbufu wa Sharia katika kukidhi mahitaji ya zama' (kwa mujibu wa dhana ya Magharibi), na 'kutenganisha dini na maisha', 'hakuna siasa katika dini', 'Haukataliwi kwamba hukumu hubadilika kulingana na mabadiliko ya wakati na mahali.' Mbali na kuondoa kaulimbiu hizi zote, kundi hufanya kazi ya kupandikiza fikra mbadala, zinazojengwa juu ya na kutokana na 'Hakuna mungu isipokuwa Allah, na Muhammad ni Mtume wa Allah.' Inajulikana katika Shar'a kwamba maana ya maneno, 'Hakuna mungu isipokuwa Allah, na Muhammad ni Mtume wa Allah', haitakuwa safi kwa mtu kama elimu na amali, mpaka kila fikra au imani nyingine isipokuwa hiyo itupwe. Yeye (SWT) anasema: "Atakayemkataa Taghut na kumwamini Allah, basi amekamata kishikio kilicho imara zaidi kisichovunjika kamwe." [TMQ 2:256]. Allah (SWT) ametaja kumkataa Taghut kwanza, ili doa lolote la shirki au kufuru lisiweze kugusa akili, kisha Imani inakuja baada ya hapo, safi akilini, ndiyo hali ya mtu aliyeshika kishikio cha kuaminika. Yeye (SWT) amesema: "Basi jua (Ee Muhammad ﷺ) kwamba hakuna mungu isipokuwa Allah." [TMQ 47:19].

The effect of the western thought must be removed from the minds of the Muslims and from their life. This is done by refuting the thoughts based on ideas such as ‘developing the Sharee’ah’, ‘modernising the Sharee’ah’, ‘flexibility of the Sharee’ah in meeting the needs of the age’ (according to the western concept), and ‘separation of deen from life’, ‘there is no politics in the deen’, ‘It is not rejected that rules change according to the change of the time and place.’ In addition to eliminating all of these slogans, the group works to implant the alternative thoughts, which are built upon and emanate from ‘There is no god but Allah and Muhammad is the Messenger of Allah.’ It is known in the Shar’a that the meaning of the words, ‘There is no god but Allah and Muhammad is the Messenger of Allah’, will not be pure in a person as knowledge and action, until every thought or belief other than it is discarded. He 􀀬 says; “Whosoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break.” [TMQ 2:256]. Allah 􀀬 mentioned the disbelief in Taghut first, so that no shirk or kufr stain can touch the mind, and Imaan comes after that, pure in the mind, which is the situation of someone who holds onto the trustworthy handhold. He 􀀬 said; “So know (O Muhammad 􀁕) that there is no god but Allah.” [TMQ 47:19].

Kwa hiyo 'hakuna mungu' maana yake ni, baada ya utafiti na kutafakari, mtu anapata ujuzi kwamba hakuna mungu aliyepo kama mungu ambaye kwa sababu hiyo anastahili kuabudiwa. Na kauli Yake 􀀬

So ‘there is no god’ means, after study and thought, one acquires the knowledge that there is no god existing as a god who consequently deserves worship. And His 􀀬 saying:

"lakini Allah" inathibitisha uungu wa Allah 􀀬. Inakanusha uungu kwa yeyote mwingine, na inathibitisha uungu kwa Allah 􀀬. Hii ndiyo aina yenye nguvu zaidi ya uthibitisho katika lugha ya Kiarabu, na inatoa maana ya kuweka mipaka (kuzuia).

‘but Allah’ affirms the deity of Allah 􀀬. It negates the deity to anyone else, and establishes it for Allah 􀀬. This is the strongest type of affirmation in the Arabic language and it gives the meaning of restriction.

Kwa hiyo, wala fikra ya ujamaa, utaifa au uzalendo haitatuokoa, wala si sahihi. Badala yake ni potofu na si za kweli. Zinasababisha dhiki kwa mwanadamu na haziwezi kuhakikisha furaha yake. Hakuna mwongozo, nuru wala uponyaji isipokuwa dini na Shari'a ya Allah ﷻ.

Thus, neither the thought of socialism, nationalism or patriotism will save us, nor is it correct. Rather they are corrupt and false. They cause misery for man and cannot ensure his happiness. There can be no guidance, light or healing other than the deen and Shar’a of Allah 􀀬.

Kundi linaendelea kuwajenga watu wake binafsi na kuunda utu wao wa Kiislamu, kwa kuwapa vigezo sahihi vya Kiislamu na kuwajaza upendo wa kushikamana na Shari'a na chuki dhidi ya kila kinachopingana nayo, pamoja na upendo wa kurejea kwake kwa hukumu na chuki ya kurejea kwa kitu chochote kingine isipokuwa hicho. Matokeo yake, ufahamu wao wa mambo unatawaliwa na vigezo na mawazo ya Shari'a, na mielekeo yao inafuata Uislamu kama unavyoamua. Hivyo wanapenda kile ambacho Uislamu unakipenda na kuchukia kile ambacho Uislamu unakichukia.

The group proceeds to build its individuals and form their Islamic personality, by giving them the correct Islamic criteria and filling them with the love to adhere to the Shar’a and hatred of whatever contradicts it, and the love to refer to it for judgement and the hatred of referring to anything other than it. As a result, their understanding of things becomes governed by the criteria and thoughts of the Shar’a, and their inclinations follow Islam, the way it decides. Thus they like what Islam likes and hate what Islam hates.

Kundi kisha linaendelea kuijenga utamaduni huu miongoni mwa Shabab wake kupitia halaqa maalum, ambazo lengo lake ni kuwaandaa Shabab kwa uongozi na kubeba kazi ya da‘wah baada ya kuibeba kivitendo, ili kuwashawishi watu kuukubali. Kundi hilo lingeelewa uhalisia kwa kutumia akili, na kuwaeleza Shabab mchakato wa kiakili ambao kwa huo lilifikia ufafanuzi wake wa akili.

The group proceeds to concentrate this culture in its Shabab via concentrated circles, whose purpose is to prepare the Shabab for leadership and undertake the work of the da’wah after carrying it in reality in order to convince the people of adopting it. The group would understand the reality using the mind, and explain to the Shabab the intellectual process through which it arrived at its definition of the mind.

Hii ingekuwa mwongozo kwao kuhusu jinsi ya kushughulika na uhalisia, na jinsi ya kufikia seti ya ufafanuzi wa kiakili unaoeleza uhalisia na ambao ndio Manaat ambayo hukmu za shar'i zinatumika. Kikundi kinapofafanua akili, silika, mahitaji ya kiumbe, uamsho, jamii, na utamaduni na ustaarabu, kinavifafanua kwa sababu kinahitaji kuelewa uhalisia wake, na kwa sababu hukmu nyingi za Shar'i zinahusiana na mambo haya.

This would serve as a guide for them regarding how to deal with reality, and how to arrive at a set of intellectual definitions that are explanations of reality and are the Manaat to which the shar’ai rules apply. When the group defines the mind, instincts, organic needs, revival, society, and culture and civilisation, it defines them because the group needs to understand their reality, and because many Shar’ee rules are related to these things.

Kikundi kitaendelea kupata hukumu za Shari'ah kupitia dalili za Shari'ah. Kitaweka wazi yale yanayohusiana na tatizo au kutoa suluhisho kwa uhalisia. Hili linahitaji kwamba kikundi kipitishe taaluma zote zitakazokiwezesha kuelewa maandiko ya Shari'ah, na ambazo kupitia hizo kitafikia kuelewa hukumu za Allah (SWT) zilizokuwa za lazima kwa kikundi. Kikundi lazima kifanye mbinu ya istidlaal (kutoa hoja/kupata hukumu kwa dalili) waziwazi ili Shabab na Waislamu waone, ili kiwafundishe juu yake na kujenga katika akili zao mbinu sahihi ya Kiislamu ya kuelewa Shari'ah na kupata hukumu zake.

The group proceeds to derive the Shar’ee rules via the Shar’ee evidences. It will deduce those things that relate to the problem or provide solutions for the reality. This requires that the group adopt all the disciplines that will enable it to understand the Shar’ee texts, and through which they would reach an understanding of the rules of Allah 􀀬 that were necessary for the group. The group must conduct the method of istidlaal (deduction) openly for the Shabab and Muslim to see, so that it teaches them about it and builds the correct Islamic method of understanding the Shar’a and deducing its rules in their minds.

Kundi lazima jamaa ijitahidi, wakati inapowapa Shabab utamaduni huu uliopitishwa, kushikamana na upande wa vitendo, ambao ndio lengo. Kwani utamaduni huu hauko kwa ajili ya maarifa, kuongeza taarifa, wala kuwafanya Shabab wafikie kiwango imara cha kitaaluma. Badala yake, upo ili kuzalisha harakati za kifikra na kisiasa, na kupelekwa kama uongozi wa kifikra ndani ya Ummah ili kuanzisha taasisi inayowakilisha Ummah huo.

The group must strive, when giving this adopted culture to its Shabab, to adhere to the practical aspect, which is the aim. For this culture is not for the purpose of knowledge, increasing information or to make the shabab attain a solid academic level. Rather, it is there to generate an intellectual and political struggle, and to be conveyed as an intellectual leadership in the Ummah to establish an entity that represents her.

Kikundi lazima kijitahidi kuwakilisha utamaduni huu kwa njia ya vitendo na sahihi. Kisiseme jambo moja kisha kifanye jingine. Itamghadhibisha sana Allah (SWT) ikiwa kikundi kitafundisha ukweli kisha kitende kinyume nao.

The group must endeavour to represent this culture in a practical and precise manner. It should not say one thing and do another. It would anger Allah 􀀬 greatly if the group taught the truth and then acted contrary to it.

Kwa hakika, kundi lazima likubali utamaduni huu na kujenga vijana wake (Shabab) juu yake, ili uimarike katika akili zao.

Indeed, the group must adopt this culture and build its Shabab and establish them upon it, such that it becomes consolidated in their minds.

Baada ya hapo, kundi hilo linachukua mawazo ya msingi ya Uislamu na kuyawasilisha kwa Ummah kwa namna inayozalisha ra'i 'aamm (maoni ya umma) kuhusu fikrah (wazo), ambalo linatokana na wa'i 'aamm (ufahamu wa jumla) kuhusu wazo hilo. Hivyo, linayapeleka mawazo ya 'Aqeedah na kanuni za Shar'ee kwa Ummah, kwa namna inayounganisha Ummah katika lengo moja, ambalo ni utawala wa Sharee'ah ya Allah 􀀬. Kwa njia hii Ummah utapata mwelekeo sahihi, na hiyo inachukuliwa kuwa mwanzo wa kurejea kwa utu wake, ambao ulikuwa umepotea tangu zamani.

Thereafter, the group takes the fundamental thoughts of Islam and gives them to the Ummah in a manner that produces the ra’i ‘aamm (public opinion) for the fikrah (idea), which emanates from the wa’i ‘aamm (general awareness) about it. Thus, it takes the thoughts of the ‘Aqeedah and principle Shar’ee rules to the Ummah, in a manner that unites the Ummah on one objective, which is the sovereignty of the Sharee’ah of Allah 􀀬. In this manner the Ummah will acquire the correct orientation, and that is considered the beginning of the return of her personality, which she had lost a long time ago.

Mawazo haya ya msingi na kanuni hizi za Shar’ee ni mawazo yanayompelekea mtu kumpa Allah 􀀬 peke yake haki ya kutunga sheria na kuabudiwa, na kumpa Mtume 􀁕 peke yake haki ya kufuatwa. Misingi hii huwafanya watu wapende Pepo na waogope Moto, na huwafanya watu wafahamu kwamba kazi ya kusimamisha Dola ya Kiislamu ni miongoni mwa wajibu muhimu zaidi katika Uislamu, kwa sababu faradhi nyingi zinategemea hilo. Huifanya Ummah ufahamu kwamba wao ni Ummah mmoja pekee, bila kujali watu wengine wote, na kwamba hakuna rangi wala utawala unaowatenganisha. Waislamu ni udugu mmoja, na hakuna uhusiano wa kitaifa wala wa kizalendo utakaowatenganisha. Kupuuza Shar’a ya Allah ndiko kulikosababisha Waislamu kudhalilika na kufedheheka. Waislamu lazima wafuate Shar’a ya Mola wao; wasifanye kitendo chochote isipokuwa baada ya kujua dalili yake.

These fundamental thoughts, and principle Shar’ee rules are thoughts that lead to assigning the legislation and worship to Allah 􀀬 alone, and assigning the right to be emulated to the Messenger 􀁕 alone. These fundamentals make the people yearn for the Paradise and fear the Fire, and make the people understand that the work to establish the Islamic State is one of the most important obligations in Islam, owing to the fact that many fara’id depend on it. They make the Ummah understand that they are one Ummah to the exclusion of all other people, and neither race nor regime separates them. The Muslims are one brotherhood and no nationalistic or patriotic bond shall separate them. Neglect of Allah’s Shar’a is what has caused the Muslims’ humiliation and disgrace. The Muslims must adhere to the Shar’a of their Lord; they should not do an action except after knowing the evidence for it.

Mawazo kama haya huandaa ardhi yenye rutuba ambayo kanuni za Uislamu zitakua na kuzaa matunda.

Such thoughts prepare the fertile ground on which the rules of Islam will grow and bear fruit.

Kila kitu tulichotaja lazima kijumuishwe katika utamaduni wa kundi hili. Lengo letu ni kuendeleza njia sahihi—ambayo imeamriwa na Shari'a—ya kueleza utamaduni, pamoja na msingi ambao utamaduni huo unakubaliwa.

Everything we have mentioned must be included in the culture of this group. Our concern is to develop the sound way—which has been ordered by the Shar’a—to outline the culture, and the basis upon which the culture is adopted.

Kundi hilo litakuwa na wingi mkubwa wa mawazo, maoni na hukumu za Shari'ah, ambazo ni muhimu kwa kundi hilo kuingia katika mapambano ya kifikra na mizozo ya kisiasa, na kuzalisha utamaduni uliokolea kwa wale watakaobeba dhamana ya da'wah. Mawazo haya pia ni muhimu kwa kuzalisha maoni ya umma katika Ummah. Hayo yatamfanya ukubali fikra (wazo) ambayo kundi limejengwa juu yake.

The group will have the great mass of thoughts, opinions and Shar’ee rules, that are necessary for the group to plunge into the intellectual struggle and political strife, and to generate the concentrated culture in those who will bear the responsibility of the da’wah. These thoughts are also necessary to produce the public opinion in the Ummah. That will make her accept the fikrah (idea) upon which the group is established.

Huu ndio msingi ambao kundi lazima lifuate. Iwapo kundi limefanikiwa kuubainisha msingi huu, basi kundi halitadhurika iwapo baadaye litakosea katika baadhi ya kanuni za pembeni, au iwapo litatofautiana na makundi mengine, au makundi hayo yatatofautiana nalo. Hili ni jambo lisiloepukika na lisilo na budi.

This is the framework to which the group must adhere. If the group succeeded in outlining it, then the group would not be harmed if afterwards it made a mistake in some of the peripheral rules, or it disagreed with other groups or they disagreed with her. This is an inevitable and unavoidable matter.

Huu ndio utamaduni ambao kundi linauhitaji ili kufikia lengo lake, ambalo ni kuweka utawala wa Shari'a ya Allah 􀀬 na kueneza da'wah kwa ulimwengu wote. Hakika, Allah 􀀬 ndiye anayetoa mafanikio.

This is the culture that the group requires to acheive its goal, which is making the sovereignty for the Shar’a of Allah 􀀬 and spreading the da’wah to the rest of the world. Indeed, Allah 􀀬 is the one who grants the success.