Baada ya Vita vya Kwanza vya Dunia, washirika waliivamia ardhi yote ya Dola ya Kiislamu. Lengo lao kuu lilikuwa kuiangamiza Dola hiyo kabisa, kisha kuhakikisha kwamba haitasimama tena. Mara tu walipoiangamiza Dola ya Kiislamu, walianza kuhakikisha kwamba Dola ya Kiislamu haiwezi kurejeshwa katika sehemu yoyote ya ardhi yake. Walibuni mipango kadhaa na kutumia mbinu kadhaa ili kuhakikisha kwamba Dola ya Kiislamu haitarudi kamwe, na bado wanaendelea kufanya kazi kuelekea lengo hilo.

In the wake of the First World War, the allies occupied all the lands of the Islamic State. Their main aim was to destroy the State for good and then ensure that it would never rise again. Once they had destroyed the Islamic State, they set about making sure that the Islamic State could not be reestablished in any part of its lands. They designed several plans and used several methods to make certain that the Islamic State would never return to existence, and they are still working towards that objective.

Kufuatia mpango uliopangwa kwa makini, mataifa ya kikoloni yasiyoamini yalianza kuimarisha mtego wao juu ya nchi za Kiislamu, tangu siku ya kwanza walipoivamia dunia ya Kiislamu. Mwaka 1918, waliziteka nchi ambazo bado zilikuwa chini ya utawala wa Dola ya 'Uthmani, na wakaweka utawala wa kijeshi ndani yake hadi mwaka 1922. Walilikaza zaidi mtego wao juu yake kupitia utawala wa mamlaka ya kulazimishwa au kujitawala kwa jina tu. Kisha ikafika mwaka 1924. Katika mwaka huo, adui walichukua hatua nyingi, hasa Uingereza, ili kuzima hatua zozote, iwe za moja kwa moja au zisizo za moja kwa moja, zilizolenga kufufua Dola ya Kiislamu.

Following a carefully designed plan, the disbelieving colonial powers set about strengthening their grip on the Muslim lands, from the very first day that they occupied the Islamic world. In 1918, they occupied the countries which were still under the rule of the ‘Uthmani State and established military rule within them until 1922. They concentrated their stranglehold over them through mandatory rule or self autonomy. Then came 1924. In that year, many steps were taken by the enemy, especially Britain, in order to quell any moves; whether directly or indirectly, aimed at reviving the Islamic State.

Katika mwaka huo, Mustafa Kemal alikomesha Mfumo wa Ukhalifa katika Dola ya ‘Uthmani kutokana na shinikizo la moja kwa moja kutoka kwa makafiri wakoloni, na akageuza Uturuki kuwa jamhuri ya ‘kidemokrasia’. Hivyo akaondoa kivuli cha Ukhalifa na pamoja nacho mabaki ya mwisho ya matumaini ya Dola ya Kiislamu kurejea. Katika mwaka huo huo, al-Hussein ibn ‘Ali alifukuzwa Hijaz na kufungwa jela Cyprus kwa sababu alikuwa na nia ya Ukhalifa. Katika mwaka uleule, Waingereza, kupitia washirika wao, waliingilia kati ili kuhakikisha kwamba kongamano la Ukhalifa lililofanyika Cairo linafutwa na kuhukumiwa kushindwa. Tena, katika mwaka huo huo, Waingereza walijitahidi sana kuvunja harakati ya Ukhalifa iliyoanzishwa nchini India, wakihakikisha kwamba malengo ya harakati hiyo yanakatizwa na mwelekeo wake unageuzwa kuwa wa kizalendo na wa kimadhehebu. Bado katika mwaka huo huo, na kufuatia shinikizo kutoka kwa makafiri wakoloni, ilichapishwa fasihi iliyoandikwa na baadhi ya wanazuoni wa al-Azhar inayoita kutenganishwa kwa Dini na Dola, ikidai kwamba Uislamu hauna misingi yoyote ya utawala au uongozi, na ikiuonyesha Uislamu kama dini ya kitheolojia (Kahanuty) isiyo na misingi wala mafundisho kuhusu utawala na Dola. Tena katika mwaka huo huo na uliofuata, mijadala na hoja zenye kufadhiliwa na wanasofi zilitawala katika nchi za Kiarabu kuhusu mambo mawili: Je, ligi ipi ingekuwa bora zaidi, Ligi ya Kiarabu au Ligi ya Kiislamu? Magazeti na majarida yalilielekeza jicho lao katika suala hili, licha ya ukweli kwamba ligi zote mbili zilikuwa na athari mbaya na kwamba kuwepo kwake kulikuwa kikwazo mbele ya jitihada yoyote ya kurejesha Dola ya Kiislamu. Hata hivyo, makafiri wakoloni walifanikiwa kuibua mjadala huu ili kuelekeza fikra mbali na suala halisi, ambalo lilikuwa Dola ya Kiislamu. Hatua hizi, kwa hiyo, zilifanikiwa kuzitenganisha fikra za watu katika ardhi za Waislamu na dhana ya Ukhalifa na Dola ya Kiislamu.

In that year, Mustafa Kemal abolished the Khilafah System in the ‘Uthmani State due to direct pressure from the colonial disbelievers and turned Turkey into a ‘democratic’ republic. He thus destroyed the specter of the Khilafah and with it the last vestige of hope for the Islamic State to stage a comeback. In that year, al-Hussein ibn ‘Ali was expelled from Hijaz and imprisoned in Cyprus as he had an eye on the Khilafah. In the very same year, the British, through their collaborators, intervened to make sure that the Khilafah conference held in Cairo was called off and doomed to failure. Again, in that same year, the British worked hard to dissolve the Khilafah movement established in India, making sure that the movement’s ambitions were aborted and its tendency was transformed into a nationalist and sectarian one. Still in the same year, and following pressure from the colonial disbelievers, literature written by some of al-Azhar’s scholars calling for the separation of the Deen from the State, claiming that Islam does not contain any fundamentals for government or ruling, and portraying Islam as a theological (Kahanuty) religion with no basics or teachings about ruling and the State, was published. Yet again in that same year and the following one, some Sophist sponsored debates and arguments over two topics took center stage in the Arab countries: Which of the two leagues would be better, the Arab league or the Islamic league? Newspapers and magazines focused their attention on this issue, despite the fact that both leagues had a damaging effect and that their very existence presented an obstacle in the face of any attempt to reestablish the Islamic State. Nevertheless, the colonial disbelievers managed to bring about this debate in order to direct attention away from the real issue, which was the Islamic State. These moves, therefore, managed to distance the people’s minds in the Muslim lands away from the concept of the Khilafah and the Islamic State.

Kabla ya kukaliwa kwao, mataifa ya kikoloni yalianza kueneza kaulimbiu za kizalendo miongoni mwa vijana wa Kituruki kwa kudai kwamba Uturuki ilikuwa imelemewa na kuendesha mambo ya watu wasio Waturuki, na kwamba ilikuwa wakati muafaka wa kuwaacha watu hao kukabiliana na hatima yao wenyewe. Vyama vya kisiasa pia vilifanya kazi ya kueneza utaifa wa Kituruki na kutoa wito wa Uturuki kujitenga na nchi zisizo za Kituruki. Makafiri walieneza dhana hizo hizo miongoni mwa vijana wa Kiarabu na kuhimiza utaifa wa Kiarabu. Waliielezea Uturuki kama nguvu ya kukalia kwa mabavu, wakawataka Waarabu wajikomboe kutokana na kukaliwa na Waturuki. Vilevile, vyama vya kisiasa vinavyotaka umoja wa Waarabu na uhuru wa Waarabu vikaundwa. Hivi karibuni walijaza ombwe lililokuwa likipambwa na dhana za Kiislamu. Matokeo yake, Waturuki walipata uhuru wao kwa msingi wa utaifa, na Waarabu wakaanza kujitahidi kupata kujitawala kwa msingi wa mipaka ya kijiografia ya kitaifa. Dhana za utaifa na uzalendo zilienea haraka katika taifa zima, na Waislamu wakajivunia dhana hizi.

Prior to their occupation the colonial powers began spreading nationalistic slogans amongst the Turkish youth by claiming that Turkey had been burdened with the running of the affairs of non-Turkish people and that it was high time she left those people to their own fate. Political parties also worked towards spreading Turkish nationalism and called for Turkey’s independence from the non-Turkish countries. The disbelievers spread the same concepts among Arab youths and encouraged Arab nationalism. They described Turkey as being an occupying force and called on the Arabs to rid themselves of being occupied by the Turks, and likewise, political parties calling for Arab unity and Arab independence were formed. They soon filled the vacuum which was once graced by Islamic concepts. Consequently, the Turks gained their independence on the basis of nationalism, and the Arabs began working towards achieving autonomy on a nationalist geographic basis. The concepts of nationalism and patriotism spread rapidly throughout the nation, and the Muslims prided themselves on these concepts.

Vikosi vya kikoloni havikuishia hapo, bali vilienda mbali zaidi kwa kueneza dhana potofu kuhusu mfumo wa utawala wa Kiislamu na kuhusu Uislamu, vikionyesha kwamba Khilafah ilikuwa utawala wa kipapa na wa kipadri. Jambo hili lilifikia kiwango ambacho Waislamu waliona aibu kutaja neno Khalifah, au kutangaza dhana ya Khilafah. Katika kipindi hiki kilizuka dhana maarufu miongoni mwa Waislamu, ambayo ilizuia kuanzishwa kwa Dola ya Kiislamu, kwamba kutangaza neno Khilafah ni kurudi nyuma na ni dalili ya msimamo mgumu, na kwamba haipaswi kutamkwa na mtu yeyote aliyeelimika.

The colonial forces did not stop at that, but went further by spreading erroneous concepts about the Islamic ruling system and Islam, portraying the Khilafah as being a papal and priestly rule. This reached the point whereby the Muslims were embarrassed to mention the word Khalifah, or to proclaim the concept of the Khilafah. At this time there arose a popular conception Preventing the Establishment of the Islamic State amongst the Muslims that any proclamation of the word Khilafah was backward and pointed up rigidity, and that it should not be uttered by any educated person.

Ilikuwa katika hisia hizi za kizalendo mno, zilizokuwa zimepata kasi ndani ya jamii, ndipo makafiri walipoligawanya Dola ya Kiislamu. Wakaligawa vipande vidogo vidogo vya dola ndogo, wakiwahimiza jamii za kienyeji kuimarisha migawanyiko hii. Dola ya ‘Uthmaniyyah iligawanywa katika dola kadhaa, nazo ni: Uturuki, Misri, Iraq, Shamu, Lebanon, Palestina, Yordani ya Mashariki, Hijaz, Najd na Yemen. Wanasiasa wa dola hizi ndogo, wale waliokuwa vibaraka pamoja na wale waliokuwa na nia njema, walianza kufanya mikutano katika kila nchi, wakidai uhuru wao, yaani uhuru wa nchi ambayo makafiri waliianzisha kwa kuwatenga dola nyingine ndogo. Kwa msingi huo Dola ya Uturuki ilianzishwa, kadhalika dola za Iraq, Misri, Shamu n.k. Kisha nchi ya taifa kwa Wayahudi ilianzishwa Palestina, ambayo baadaye iligeuzwa kuwa taasisi huru. Ilitumiwa na makafiri kama kituo cha kisiasa cha kuingia Ulimwengu wa Kiislamu, na kuvuruga usikivu wa Waislamu mbali na makafiri wakoloni, yaani nchi za Magharibi kama Uingereza, Marekani na Ufaransa, na ili iwe mojawapo ya vikwazo vinavyosimama njiani mwa kurejea kwa Dola ya Kiislamu. Hali hii ya kijiografia pamoja na mandhari ya jumla vyote vilibuniwa ili kuhakikisha kwamba Waislamu hawataweza kamwe kujikomboa.

It was amidst this highly nationalistic feeling, which had gathered momentum within society, that the disbelievers dismembered the Islamic State. Parceling it up into little statelets, and encouraging local communities to strengthen these divisions. The ‘Uthmani State was divided into several states, these being: Turkey, Egypt, Iraq, Syria, Lebanon, Palestine, East Jordan, Hijaz, Najd and Yemen. Politicians in these statelets, both the collaborators and those with good intentions, began to hold conferences in every country, demanding their independence, i.e. independence for the country that the disbelievers had founded to the exclusion of the other statelets. On this basis the State of Turkey was founded, as were the states of Iraq, Egypt, Syria etc. Then a national homeland for the Jews was founded in Palestine, which was then subsequently turned into an independent entity. It was used by the disbelievers as a political bridgehead to the Muslim World and to draw the attention of the Muslims away from the colonial disbelievers, i.e. the Western countries such as Britain, the United States and France, and for it to constitute one of the obstacles which stand in the way of the return of the Islamic State. This geographical situation and the general scene were both designed to ensure that the Muslims would never be able to liberate themselves.

Makafiri walianza kutekeleza mfumo wa Kibepari katika uchumi na mfumo wa Kidemokrasia katika utawala. Pia waliweka sheria za Kimagharibi katika mifumo yao ya utawala na ya mahakama. Walieneza utamaduni wao na dhana zao kuhusu maisha, na kwa bidii walijaribu kuthibitisha mtazamo wao kuhusu maisha, ili mtindo wao wa maisha uwe ule ambao Waislamu waliuiga na kuufuata. Kwa kweli wamefanikiwa katika azma hii. Walifanya Misri kuwa Usultani, kisha ikaanzishwa ufalme wa kibunge. Nchini Iraq, mfumo wa ufalme wa kibunge ulianzishwa. Syria na Lebanon zikawa jamhuri, na katika Mashariki ya Yordani ukaanzishwa uamiri, wakati Palestina iliwekwa chini ya utawala wa mamlaka ya kupewa (Mandate), jambo lililoishia katika kuanzishwa kwa mfumo wa kidemokrasia wa kibunge kwa Wayahudi. Sehemu iliyobaki ya Palestina iliunganishwa na Mashariki ya Yordani na kugeuzwa kuwa ufalme wa kibunge. Huko Hijaz na Yemen, zilianzishwa falme za kiimla, na nchini Uturuki ikaundwa jamhuri ya kirais. Afghanistan ilipewa ufalme wa kurithishana. Makafiri wakoloni waliishawishi Iran kuendelea na mfumo wa kifalme, huku India ikibaki koloni hadi hatimaye ilipogawanywa katika nchi mbili. Kwa hivyo makafiri wakoloni wakafanikiwa kuweka mfumo wao katika ardhi ya Waislamu, na kwa kufanya hivyo wazo la kurejesha utawala wa Kiislamu likapungua hatua kwa hatua katika akili za watu.

The disbelievers set about implementing the Capitalist system in Economics and the Democratic system in Government. They also introduced Western laws in their Administrative and Judicial systems. They spread their culture and their concepts about life, and earnestly attempted to establish their viewpoint about life so that their way of life became the one that the Muslims adopted and followed. They have in fact succeeded in this quest. They turned Egypt into a Sultanate, then a parliamentary monarchy was established. In Iraq, a parliamentary monarchy system was established. Syria and Lebanon became republics and in East Jordan an emirate was established, while Palestine was put under mandatory rule which ended in the establishment of a parliamentary democratic system for the Jews. The remainder of Palestine was joined to East Jordan and turned into a parliamentary monarchy. In Hijaz and in Yemen, dictatorial monarchies were established, and in Turkey a presidential republic was formed. Afghanistan was fitted with a hereditary monarchy. The colonial disbelievers encouraged Iran to maintain the Imperial system while India remained a colony, until eventually it was divided into two states. The colonial disbelievers, therefore, managed to impose their system on Muslim land, and by so doing the concept of reestablishing the Islamic rule gradually waned in people’s minds.

Zaidi ya hayo, kila jamii ya eneo ilihimizwa kushikilia mfumo ambao makafiri waliuanzisha kwa ajili yake, na walifanya juhudi za kupata uhuru kamili kutoka nchi nyingine zote zilizounda ulimwengu wa Kiislamu. Hivyo, Mwiraki alikuwa mgeni huko Misri. Watawala wa kila dola ndogo walikuwa na shauku zaidi ya kulinda mfumo wa kidemokrasia wa Kibepari kuliko waasisi wenyewe wa mfumo huo. Walikuwa kama wawakilishi, wakiulinda na kuutunza mfumo na katiba ambayo mamlaka za kikoloni ziliwawekea.

Furthermore, each local community was encouraged to hold on to the system that the disbelievers had established for it and they worked towards achieving total independence from all other countries that comprised the Muslim world. Thus, an Iraqi became a foreigner in Egypt. The rulers of each statelet became more keen to safeguard the Capitalist democratic system than the founders of the system itself. They became surrogates, watching over and guarding the system and constitution that the colonial powers had set up for them.

Mamlaka za kikafiri za kikoloni zilitekeleza sheria za Magharibi moja kwa moja katika ardhi za Waislamu. Hapo awali, zilikuwa zimejaribu kuzitekeleza kupitia washirika wao katika nchi za Waislamu. Makafiri walianza majaribio yao ya kuanzisha sheria za Magharibi katika nusu ya kwanza ya karne ya 19. Walianza kuwahimiza watu wa Misri kupitisha sheria za kiraia za Ufaransa ili kuchukua nafasi ya Shari'ah, nao wakafanikiwa, na Misri ikaanza kutumia mfumo wa mahakama wa Ufaransa mwaka 1883. Sheria ya zamani ya kiraia ya Ufaransa ilitafsiriwa na kutungwa, ikawa mfumo mpya uliopitishwa nchini Misri, ukichukua nafasi ya Shari'ah mahakamani. Hatua kama hiyo ilianza ndani ya Dola ya 'Uthmani mwaka 1856 kwa lengo la kuanzisha sheria za Magharibi huko. Hata hivyo, hatua hii haikuwa rahisi kama ilivyokuwa Misri, kwa sababu Khilafah yenyewe ilikuwa na makao makuu katika Dola ya 'Uthmani.

The colonial disbelieving powers implemented Western laws directly on Muslim land. Previously, they had attempted to implement them through their collaborators in the Muslim countries. The disbelievers initiated their attempts to introduce Western laws in the first half of the 19th century. They began encouraging people in Egypt to adopt French civil laws so as to replace the Shari’ah, succeeding in doing so and Egypt began implementing the French Judicial system in 1883. The old French civil law was translated and enacted, it became the newly adopted system in Egypt replacing the Shari’ah in the courts. A similar move began within the ‘Uthmani State in 1856 with the aim of introducing Western laws there. However, this move was not as easy as in Egypt because the Khilafah itself was based in the ‘Uthmani State.

Hata hivyo, kutokana na ukaidi wa makafiri na majibu ya washirika wao, walifanikiwa kuanzisha kanuni ya adhabu na sheria mpya zisizo za Kiislamu za kiraia na kibiashara, kwa kupata Fatawa zilizosema kwamba sheria hizi za kikafiri hazipingani na Uislamu. Dhana ya kuweka sheria kwa maandishi kisha ikakita mizizi, na Al Majalla (Kanuni iliyotolewa mwaka 1868 kama kanuni ya miamala, iliyokusanywa kutoka kwa maoni dhaifu ya madhehebu mengi, ambayo yalihalalisha hali hiyo) ikapitishwa kuwa sheria. Al Majalla ikawekwa kwa maandishi kuwa sheria. Mfumo wa mahakama uligawanywa mara mbili: 1) mahakama ya Shari'ah, inayotumia kanuni za Shari'ah. 2) mahakama ya kiraia. Dola ya Kiislamu ikatumia a.) sheria za Kimagharibi, zilizohalalishwa na baadhi ya Fatawa zilizosema kwamba sheria hizi hazipingani na Uislamu. b.) Sheria za Shari'ah baada ya kuwekwa kwa maandishi kuwa sheria kwa kuiga mchakato wa Kimagharibi. Hayo yalikuwa kuhusu sheria. Kuhusu katiba, hatua zilizolenga kuandaa katiba mpya ya Dola, kwa kutumia katiba ya Kifaransa kama chanzo chake, zilichukuliwa sambamba na harakati za kuweka sheria mpya kwa maandishi. Hatua hizi zilikaribia kufanikiwa mwaka 1878 isipokuwa kwa upinzani mkali wa Waislamu waliosimama kuzipinga na kuzisimamisha papo hapo. Hata hivyo, ukaidi wa makafiri wa kikoloni, pamoja na mafanikio ya washirika wao na wale waliodanganywa na utamaduni wao, uliwezesha harakati za kuandaa katiba kuibuka tena, safari hii zikafanikiwa katika kazi yake. Katiba ilitekelezwa mwaka 1908 kwa kupitishwa na kutekelezwa kwa sheria mpya. Ardhi zote za Waislamu, isipokuwa Peninsula ya Kiarabu na Afghanistan, zikaja kutawaliwa moja kwa moja kwa sheria za Kimagharibi. Hivyo, sheria za Shari'ah zikaachwa, na hili likamaanisha kwamba utawala wa kikafiri ulilazimishwa na utawala wa Uislamu ukatupwa kando.

However, due to the disbelievers’ persistence, and the response of their collaborators, they succeeded in introducing the penal code and new non- Islamic legal and commercial laws by securing Fatawa which stated that these Kufr laws did not contradict Islam. The concept of codification then took root and Al Majalla (Code issued in 1868 as a canon for transactions compiled from the weak opinions of many Madhahib, which justified the situation) was adopted as a law. Al Majalla was codified as law. The court system was divided into two: 1) a Shari’yah court, using Shari’yah rules. 2) civil court, The Islamic State using a.) Western laws, justified by some Fatawa stating that these laws did not contradict Islam. b.) Shari’ah laws after being codified as a law in imitating western process. This was concerning the law. As for the constitution, moves aimed at drafting a new constitution for the State, using the French constitution as its source, were made in conjunction with the movement for new codification. These moves nearly succeeded in 1878 except for the fierce resistance of the Muslims who stood up to them and stopped them in their tracks. However, the colonial disbelievers’ persistence, coupled with the success of their collaborators and those who were seduced by their culture, enabled the movement for the drafting of a constitution to emerge once more and this time succeeded in its task. The constitution was put into practice in 1908 with its adoption and implementation of the new legislation. All Muslims lands, with the exception of the Arabian Peninsula and Afghanistan, came to be directly governed by Western laws3. Thus, the Shari’ah laws were abandoned and this meant that Kufr rule was enforced and the rule of Islam discarded.

Kilichosaidia utawala wa kikafiri kuimarisha mkono wake juu ya Waislamu ni ukweli kwamba wakoloni walijenga mkakati wao juu ya kubadilisha sera ya elimu ya Dola ya Kiislamu. Walibuni mtaala mpya wa elimu kwa Waislamu. Lengo la mtaala huu lilikuwa kuzalisha watu wenye utu wa Kimagharibi, yaani mtu mwenye mtazamo wa kibepari/kisekula katika kusimamia mambo ya maisha. Programu hizi, zikiwemo zile za vyuo vikuu vya Kiislamu, bado zinatekelezwa leo katika nchi zote za ulimwengu wa Kiislamu. Matokeo yake, tuna walimu wengi wanaohakikisha usalama wa programu hizi za elimu. Wao huchukua nyadhifa zenye ushawishi, wakitekeleza matakwa ya makafiri. Sera ya elimu ilijengwa juu ya kanuni mbili.

What helped the rule of Kufr to strengthen its grip over the Muslims was the fact that the colonialists had based their strategy on changing the Islamic State’s education policy. They designed a new educational program for the Muslims. The objective of this curriculum was to produce individuals with a Western personality, i.e., someone with a capitalistic/secular outlook to regulating life’s affairs. These programs, including those in Islamic universities, are still in force today throughout all the countries of the Muslim world. As a result, we have many teachers that ensure the safety of these educational programs. They take up influential posts, carrying out the wishes of the disbelievers. The education policy was founded on two principles.

Kanuni ya kwanza ilikuwa kutenganisha Dini na mambo ya kidunia ya maisha, jambo ambalo kwa kawaida lingeongoza kwenye kutenganishwa kwa Dini na Dola. Hatua hii pia ilibuniwa ili kuhakikisha kwamba vijana Waislamu wangepinga urejeshaji wa Dola ya Kiislamu, kwa kuwa ingepingana na msingi ambao walikuwa wamefundishwa kwao.

The first principle was to separate the Deen from the temporal affairs of life, which would naturally lead to the separation of the Deen from the State. This measure was also designed to ensure that young Muslims would fight off the re-establishment of the Islamic State as it would contradict the basis upon which they had been educated.

Hili lilikuwa kweli hadi mwaka 1952 kitabu hiki kilipochapishwa. Hata hivyo, sasa nchi zote za Waislamu zinatawaliwa kwa sheria za Magharibi.

3 Translator - This was true until 1952 when this book was published. However, now all Muslims lands are governed by Western laws.

Kanuni ya pili ilikuwa kufanya haiba ya kafiri mkoloni kuwa chanzo kikuu cha kuigwa kwa vijana Waislamu. Hilo lingerahisisha akili zao kujazwa utamaduni wake na taarifa zake. Hatua hiyo ilihusisha kumheshimu kafiri, kumtukuza, na jaribio la kumwiga na kufanya urafiki naye, licha ya ukweli kwamba alikuwa kafiri mkoloni. Pia ilihusisha kuwadharau na kuwadhalilisha Waislamu, ili aepushwe nao. Hisia za chuki zilizoonyeshwa kwake zilizuia mtu yeyote kuchukua au kujifunza chochote kutoka kwake, na kwa kawaida zilimsukuma kupigana dhidi ya kurejeshwa kwa Dola ya Kiislamu.

The second principle was to make the personality of the colonial disbeliever the main source of emulation for young Muslims. This would then readily facilitate their minds to be imbued with his culture and information. Such a move entailed giving respect to the Kafir. It entailed glorifying him, and an attempt to emulate and befriend him, despite the fact that he was a colonial disbeliever. It also entailed holding the Muslims in contempt and disdain so that he was kept away from him. The feelings of disgust displayed towards him thus prevented anyone taking or learning anything from him and naturally compelled them to fight the reestablishment of the Islamic State.

Wakoloni walihisi kwamba mtaala wa shule, ambao walikuwa wameubuni na kuusimamia kwa karibu, haukutosha. Walienda mbali zaidi kwa kuanzisha shule za kimisionari zilizojengwa juu ya kanuni zao za kikoloni. Zaidi ya hayo, vituo vya kitamaduni vilipewa jukumu la kueneza mielekeo potofu ya kisiasa. Matokeo yake, mazingira ya kiakili katika vituo hivi mbalimbali vya "kujifunza" yalisababisha Ummah kulishwa utamaduni uliouondoa kwenye kufikiria kurejesha Dola ya Kiislamu na ukauzuia kufanya kazi kuelekea lengo hilo.

The colonialists felt that the school syllabus, which they had designed and closely monitored, was not enough. They went further by establishing missionary schools based on their colonialist principles. In addition, cultural centers were tasked with the spreading of misguided political orientations. Consequently, the intellectual atmosphere in these various “learning” centers led to the Ummah being fed with the culture that led her away from thinking about reestablishing the Islamic State and prevented her from working towards that cause.

Wazo la kutenganisha Dini na mambo ya maisha lilienea sana miongoni mwa wasomi. Kwa jamii nyingine, lilijidhihirisha kama kutenganisha Dini na siasa, au kutawala mambo yao ya kila siku na shughuli zao. Matokeo yake, baadhi ya wasomi walidai kwamba sababu ya kudhoofika kwa Waislamu ilikuwa kushikamana kwao na Dini, na wakadai kwamba njia pekee ya kuwainua tena ingekuwa kupitia utaifa. Wengine walidai kwamba sababu ya kudhoofika kwa Waislamu ilikuwa kukosekana kwa maadili. Kwa upande wa hoja ya kwanza, vyama vya kisiasa vya kitaifa vilianzishwa, vikidai kwamba vilikuwa na msingi wa Kiislamu. Hili lilikuwa ni hila tu ya kikoloni. Kwa upande wa hoja ya pili, makundi kadhaa yaliundwa kwa msingi wa maadili, mahubiri na uongozi wa kiroho. Haya yalianza kufanya kazi kuelekea ubora wa kimaadili wa mtu binafsi, wala si kujihusisha na siasa. Ni kuwepo kwa vyama na mashirika haya ndiko kulikokuwa kikwazo chenye nguvu katika juhudi zilizofanywa kurejesha Dola ya Kiislamu. Yaliyavuruga akili za Waislamu. Zaidi ya hayo, vyama hivi pia vilianzishwa kwa msingi wa kikoloni unaopingana na Uislamu, na kwa sababu hiyo bila kukusudia vilizuia kurejeshwa kwa Dola ya Kiislamu.

Separating the Deen from life’s affairs became a widespread concept amongst intellectuals. For the rest of society, it was manifested as a separation of the Deen from politics, or the regulation of their daily affairs and concerns. As a result, some of the intellectuals claimed that the cause behind the decline of the Muslims was their attachment to the Deen and they claimed that the only path to their revival would be through nationalism. Others claimed that the cause behind the Muslims’ decline was the absence of morals. On the first count, nationalistic political parties were established, claiming that they had an Islamic basis. This was merely a colonialist ploy. On the second count, several groups were formed on the basis of morals, preaching and spiritual guidance. These began to work towards moral excellence of the individual, and not to get involved in politics. It was the presence of these parties and organizations that proved to be the effective obstacle in the efforts made to reestablish the Islamic State. They distracted the minds of the Muslims. In addition, these parties were also established on a colonialist basis that contradicts Islam, and because of this they inadvertently prevented the reestablishment of the Islamic State.

Ili kulinda programu mpya za kisiasa zilizopitishwa, sheria mpya ziliandaliwa. Baadhi ya sheria zilitungwa ili kuzuia kuanzishwa kwa vyama na harakati za kisiasa za Kiislamu. Kulikuwa na sheria zilizojumuisha vifungu fulani vilivyoweka mfumo wa kidemokrasia kwa vyama na harakati za kisiasa, na kubainisha kwamba visizuie uanachama wake kwa madhehebu yoyote maalum. Hii ilimaanisha kwamba ikawa kinyume cha sheria kuanzisha makundi au vyama vyovyote vya Kiislamu katika nchi za Kiislamu, kwa kuhofia kwamba Dola ya Kiislamu isifufuliwe tena. Waislamu hawakuwa na haki ya kuanzisha chama au harakati yoyote isipokuwa mashirika ya kutoa misaada au mashirika mengine yanayofanana na hayo. Walizuiwa kujihusisha na shughuli za kisiasa kwa msingi wa Uislamu. Baadhi ya sheria zilizoanzishwa zilichukulia kuanzisha vyama vya kisiasa vya Kiislamu kuwa kosa kubwa linalostahili adhabu. Programu za kisiasa zilizoenezwa katika ulimwengu wa Kiislamu, kwa msaada wa sheria zilizopitishwa, zililenga hivyo kuzuia kufufuliwa kwa Dola ya Kiislamu.

To safeguard the newly adopted political programs, new laws were drafted. Some laws were enacted to bar the establishment of Islamic political parties and movements. There were laws that included certain clauses which imposed a democratic system on political parties and movements, and specified that they should not restrict their membership to any particular sect. This meant that it became against the law to establish any Islamic groups or parties in Muslim countries lest the Islamic State should be reborn. Muslims had no right to establish any party or movement except charity organizations or other similar organizations. They were restricted from indulging in political work on the basis of Islam. Some of the laws that were introduced considered establishing Islamic political parties a serious crime that deserved punishment. The political programs propagated in the Muslim world, with the help of the adopted laws, were therefore, focused on preventing the reestablishment of the Islamic State.

Wakoloni hawakuishia hapo, bali waliendelea kuwashughulisha Waislamu kwa mambo madogo madogo, wakilenga kuwavuruga wasiwaze juu ya Dola ya Kiislamu. Waliwahimiza makongamano ya Kiislamu, ambayo yalitumika kama kipoteza muda kutoka kwenye kazi halisi, yaani da'wa ya Kiislamu na kurejeshwa kwa mtindo wa maisha wa Kiislamu chini ya kivuli cha Dola ya Kiislamu. Makongamano kama hayo yalikuwa njia madhubuti kwa Waislamu kutoa hasira zao, na yalitoa kama tundu la kuachia hisia za Kiislamu za mtu. Maamuzi yangefanywa katika makongamano haya, yangechapishwa katika magazeti, na kutangazwa katika vituo vya redio, lakini hayangetekelezwa kamwe.

The colonialists did not stop there but went on to occupy the Muslims with trivial matters, aiming to distract them from thinking about the Islamic State. They encouraged Islamic conferences which served as a diversion from the real work, i.e. the Islamic call and the resumption of the Islamic way of life under the umbrella of the Islamic State. Such conferences served as an effective way for the Muslims to vent their frustrations and provided a safety valve to channel one’s Islamic emotions. Decisions would be made at these conferences, published in the newspapers, and announced on radio stations, but never executed.

Waandishi na wahadhiri pia walihimizwa kuwasilisha Dola ya Kiislamu kama tishio. Walieneza dhana kwamba Uislamu hauna mfumo wa utawala. Vitabu na makala, vilivyoandikwa na baadhi ya Waislamu walioajiriwa, vilichapishwa vikibeba dhana hizi za kikoloni ili kuwapotosha Waislamu, kuwaondoa katika Dini yao, na kuwazuia kufanya kazi kuelekea kurejeshwa kwa mfumo wa maisha wa Kiislamu kwa mujibu wa kanuni za Dini hiyo.

Writers and lecturers were also encouraged to present the Islamic State as a threat. They promoted the concept that Islam does not contain a ruling system. Books and essays, written by some hired Muslims, were published carrying these colonialist concepts in order to lead the Muslims astray, divert them from their Deen, and from working towards the resumption of the Islamic way of life according to the rules of that Deen.

Tangu kuangamizwa kwa Dola ya Kiislamu, wakoloni wameendelea kwa bidii kuweka vikwazo njiani mwa kurejeshwa kwa Dola ya Kiislamu. Wameelekeza juhudi zao katika kuzuia kuundwa kwake tena, baada ya kwanza kuiondoa kabisa katika uso wa dunia.

Since destroying the Islamic State, the colonialists have persevered in their bid to place obstacles in the way of the re-establishment of the Islamic State. They have concentrated their efforts to prevent its formation again after first having abolished it from the face of the earth.