Kuna baadhi ya Waislamu wanaopendekeza kwamba harakati ya Kiislamu inapaswa kuwa ya kimataifa, kwa kuwa Uislamu ni dini ya kimataifa, na Muhammad ﷺ alitumwa kwa wanadamu wote. Mbali na hayo, katika uhalisia harakati ya Kiislamu inakabiliana na harakati za kimataifa. Zaidi ya hayo, ukubwa wa kazi zinazohitajika na mabadiliko ya Kiislamu unalazimisha haja ya kuwa na mwelekeo wa kimataifa.

There are some Muslims who suggest that the Islamic movement should be universal, because Islam is a universal deen, and Muhammad 􀁕 was sent to the whole of mankind. Besides that, in reality the Islamic movement faces universal movements. Moreover the enormity of the tasks required by the Islamic change imposes the need for universality.

Watu wanaoshikilia mtazamo huu hutoa dalili zifuatazo kutoka Qur'ani: "Hivyo ndivyo tulivyokufanya kuwa umma wa wastani, mpate kuwa mashahidi juu ya watu, na Mtume awe shahidi juu yenu." [TMQ 2:143]. Na "Sema: (Ewe Muhammad ﷺ): 'Enyi watu! Hakika mimi ni Mtume wa Mwenyezi Mungu kwenu nyote.'" [TMQ 7:158]. Na pia "Na hatukukutuma (Ewe Muhammad ﷺ) isipokuwa uwe mbashiri na mwonyaji kwa watu wote, lakini watu wengi hawajui." [TMQ 34:28]. Kwa hiyo tunaona kwamba Mtume ﷺ alielekeza da'wah yake kwa ulimwengu wote, kwa kila nguvu, kambi au mfalme. Hivyo, aliandikia Najashi (Mfalme wa Abyssinia), Heraclius (Kaisari wa Roma), na Muqawqis (mtawala wa Wakopti).

People who hold this view cite the following Qur’anic proofs; 2 0 6 u T h e D a ’ w a h t o I s l a m “Thus We have made you a just nation, that you be witnesses over mankind and the Messenger 􀁕 be a witness over you.”[TMQ 2:143]. And “Say:(O Muhammad 􀁕 ): ‘O mankind! Verily, I am sent to you all as the Messenger of Allah.’” [TMQ 7:158]. And also “And We have not sent you (O Muhammad 􀁕) except as a giver of glad tidings and a warner to all mankind, but most men know not.” [TMQ 34:28]. Hence we find the Messenger 􀁕 directed his da’wah to the whole world, to every force, camp or King. Thus, he wrote to Najashi (the King of Abysinnia), Heraclius (the emperor of Rome), Muqawqis (the emperor of the Copts)

na Kisra (mfalme wa Uajemi). Hairuhusiwi kwa kazi ya Kiislamu kubaki pekee kama kazi ya duka moja au shamba moja, na kuacha juhudi za Kiislamu zibaki kama kilio kinachotoka bonde moja tu.

and Kisra (the emperor of Persia). It is not allowed for the Islamic work to remain isolated like the work in a single shop or a single field and to let the Islamic effort remain a cry coming from only one valley.

Hakika, Uislamu kama dini ni wa ulimwengu wote katika 'Aqīdah yake na mfumo wake.

Indeed, Islam as a deen is universal in its ‘Aqeedah and system.

Allah 􀀬 ni Muumba wa kila kitu, Mwendeshaji wa mambo, Mjuzi zaidi na Mwenye kujua zaidi, ambaye kwake binadamu dhaifu na mhitaji, aliyeumbwa kutokana na maji duni (manii), lazima amrejee. Hivyo, Allah 􀀬 ndiye Muumba wa binadamu na ndiye Rabb (Mola Mlezi) wa kila binadamu. Kuwepo kwa binadamu kumeunganishwa na lengo la kuumbwa kwake, ambalo ni ibada. Kuwepo kwake pia kumeunganishwa na yale yanayofuata baada ya uhai, yaani Ufufuo, Pepo, Moto wa Jahannam, malipo kwa Imani, Ukafiri, utii na uasi. Ukweli wa 'Aqeedah lazima upitishwe na kufikishwa kwa kila mtu; "Ili wale waliangamia (kwa kukataa Imani) waangamie baada ya hoja iliyo wazi, na wale ambao wangeishi (waumini) waishi baada ya hoja iliyo wazi." [TMQ 8:42] Mfumo ambao Allah 􀀬 amemteremshia Mjumbe Wake, unaotokana na 'Aqeedah ya Kiislamu, ni mfumo wa binadamu kama binadamu, bila kujali rangi yake, kabila lake au nafasi yake.

Allah 􀀬 is the Creator of everything, the Manager of affairs, the Most Knowledgeable and Most Informed, to whom the weak and needy human being, who has been created from a worthless fluid (semen), must turn. Thus, Allah 􀀬 is the Creator of man and he is the Rabb (Lord) of every human being. Man’s existence is linked to the purpose of his creation, which is worship. His existence is also linked with that which comes after life, the Resurrection, Paradise, Hellfire, requital for Iman, Kufr, obedience and disobedience. The truth of the ‘Aqeedah must be transmitted and conveyed to everyone; “So that those who were destroyed (for their rejection of Iman) might be destroyed after a clear evidence, and thsoe who were to live (believers) might live after a clear evidence.” [TMQ 8:42] The system that Allah 􀀬 revealed to His Messenger that emanates from the Islamic ‘Aqeedah, is the system for man as a man, irrespective of his colour, race or position.

Hakika, Uislamu ni dini ya kimataifa. Unalazimu kwamba mbegu ya kuanzisha Dola ya Kiislamu iwe mbegu ya kimataifa. Kwa hiyo, Uislamu unalazimu kundi lijiandae kuchukua kazi hii. Ndiyo maana, kimsingi, kundi halipaswi kuangalia kazi yake kwa mtazamo finyu wala kujizuia kwenye nchi ambayo linafanyia kazi. Haipaswi kukubali mapendekezo ya kiraka au ya hatua kwa hatua, yanayokubali ukweli kwa sehemu tu na kuunyima ukweli msimamo wake mkali. Badala yake, kundi linapaswa kuona kwamba lazima liwaokoe wanadamu kutoka katika upumbavu wa kufuru, na upotovu wa shirki, katika aina zote zinazoweza kuchukua, wakati ukweli unaweza kuwa mmoja tu. Zamani watu walikuwa wakiona masanamu kama vitu vinavyowanufaisha, na kwamba manufaa na madhara yalikuwa mikononi mwao. Leo watu wanaona mawazo fulani kuwa yanaleta manufaa na kubeba wema, huku wakiona mengine yakisababisha madhara. Kundi linapaswa kuangalia jambo hili na kuchukua utamaduni wake kwa msingi huu. Kazi yake na njia yake vimechorwa kwa msingi huu, hivyo ikiwa litaufuata bila kupotoka, na kuvumilia yatakayolikabili bila kukata tamaa, kuafikiana wala kulegea, basi Allah (SWT) atakuwa amelitayarisha (kiutendaji na kinadharia) kuchukua kazi hii ya kimataifa, ambayo itakuja baada ya kuanzishwa Dola ya Kiislamu. Kundi, kwa upande wa fikra, ni la kimataifa, na kwa upande wa kazi, haliwezi kwenda zaidi ya ukweli kwamba ni kundi linalofanya kazi mahali maalum ili kuanzisha Dola ya Khilafah.

Indeed, Islam is a universal deen. It obliges that the seed of establishing the Islamic State be a universal seed. Consequently, Islam obliges the group to prepare itself to take up this task. That is why, in origin, the group must not look at its work in a narrow manner or restrict itself to the country in which it works. It must not accept patchwork or gradual proposals, which accept the truth in parts only and deprive the truth of its radicalism. Rather, the group should see that it must save mankind from the stupidity of kufr, and the falsehood of shirk, whatever forms they may take to the truth, which can only be one. In the past people used to look upon idols as benefiting them and that benefit and harm was in their hands. Today people look upon certain thoughts as bringing benefit and containing good, while seeing others as causing harm. The group should look at the matter and adopt its culture on this basis. Its work and path are drawn on this basis, so if it followed it without deviation and remained patient on what may confront it and did not falter, compromise or be pliant, then Allah 􀀬 will have prepared it (practically and theoretically) to undertake this task universally, which will be after establishing the Islamic State. The group, in terms of thought, is universal, and in terms of work, it cannot go beyond the fact that it is a group that works in a particular place to establish the Khilafah State.

Kwa hiyo, ni Dola ya Khilafah ndiyo itakayoshughulikia kazi hii kubwa.

Consequently, it is the Khilafah State that will undertake this great task.

Jambo moja bado linapaswa kutajwa. Ni ukweli kwamba nchi za Waislamu zimegawanywa kwa makusudi katika mataifa mengi, na Waislamu katika ardhi hizi kwa kawaida wanaishi katika mazingira yanayofanana, ingawa kuna tofauti katika baadhi ya masuala madogo ambayo hayabadilishi mbinu wala kuzuia kupanuka kwa kazi moja iliyopangwa hadi katika zaidi ya nchi moja. Upanuzi huu huipa kundi nguvu, huongeza ufahamu wake na kulifanya lenye ufanisi zaidi. Pia hufanya uanzishwaji wa Dola ya Khilafah katika eneo moja uwe na uwezekano wa kupanuka na kuenea. Hii humsaidia kundi kutekeleza kazi itakayofuata baada ya kuanzishwa kwa Dola, na humwandaa Dola hiyo kuingia katika hatua ya mapambano ya kimataifa. Katika hali zote mbili, kundi hilo lingemtegemea Msaada wa Allah 􀀬.

One point remains to be mentioned. It is the fact that the Muslim lands are intentionally divided into many states and the Muslims in these lands generally live in similar atmospheres, though there are differences in some partial issues that do not change the method or prevent the expansion of one organised work to more than one country. This expansion gives strength to the group and increases its awareness and more effective. It also makes the establishment of the Khilafah State in one area liable to expansion and spread. This helps the group to undertake the task that will follow the establishment of the State. It will prepare the State to enter the stage of global struggle. In both these situations, the group would rely on the Help of Allah 􀀬.