Kuanzisha upya Dola ya Kiislamu si jambo rahisi wala lisilo na changamoto. Kuna vikwazo vikubwa sana ambavyo kwanza vinapaswa kuondolewa na kubomolewa, na kuna vizuizi kadhaa vikuu vinavyosimama njiani kwa ajili ya kurejeshwa kwa mfumo wa maisha wa Kiislamu, ambavyo pia vinahitaji kushindwa. Hii ni kwa sababu suala si tu kuwepo kwa dola yoyote, wala kuanzishwa kwa dola inayojiita tu ya Kiislamu. Suala ni kuwepo kwa Dola ya Kiislamu inayotekeleza Uislamu kama mfumo unaotokana na 'Aqeedah ya Kiislamu, dola inayotekeleza Uislamu kulingana na hukumu za Shari'ah, kwa kuwa hizi ni hukumu za Allah (SWT). Hivyo basi, mfumo wa maisha wa Kiislamu ungerejeshwa kwanza nyumbani, na Ujumbe wa Kiislamu ungefikishwa kwa watu wote walioko ng'ambo.

Reestablishing the Islamic State is by no means an easy or straightforward task. There are several colossal obstacles facing the re-establishment of the Islamic State which first need to be removed and dismantled, and there are several major difficulties standing in the way of the resumption of the Islamic way of life which also need to be overcome. This is so because the issue is not merely the existence of just any state, nor the founding of a state simply calling itself Islamic. The issue is in fact the existence of the Islamic State which implements Islam as a system emanating from the Islamic ‘Aqeedah, a State which implements Islam according to the Shari’ah rules, since these are the rules of Allah (swt). Thus, the Islamic way of life would initially be resumed at home and the Islamic Message would come to be conveyed to all the peoples abroad.

Dola hii ya Kiislamu inapaswa kujengwa juu ya dhana na hisia za Kiislamu, ikiwa imejikita katika 'Aqeedah ya Kiislamu. Fikra ya Kiislamu, iliyolelewa na mawazo ya Kiislamu na kuundwa kwa hoja kwa itikadi na mbinu ya Kiislamu, inapaswa kuwepo miongoni mwa raia wake. Sababu za kushikamana na Shari'ah zinapaswa kutokana na nafsi ya ndani. Mwelekeo huu wa Kiislamu ungehakikisha utekelezaji wa hiari wa mfumo huo na kanuni zake kwa shauku, bidii na utulivu wa moyo.

This Islamic State should be founded upon the Islamic concepts and emotions, grounded in the Islamic ‘Aqeedah. The Islamic mentality, nurtured by Islamic thought and rationally shaped by the Islamic ideology and method should be present in its citizenry. The incentives to adhere to the Shari’ah should originate from the inner self. This Islamic disposition would ensure the voluntary implementation of the system and its rules with passion, zeal and peace of mind.

Dola hii lazima iwe ya Kiislamu, kwa kiwango cha Ummah na kwa kiwango cha watu walio na mamlaka. Lazima iwe ya Kiislamu katika nyanja zote za maisha yake, ikihakikisha kurejea kwa mfumo wa maisha wa Kiislamu kwa namna ambayo itawezesha kubeba Ujumbe wake hadi duniani kote. Hili nalo litawawezesha wasiokuwa Waislamu kushuhudia nuru ya Uislamu kutoka ndani ya Dola yake, ili waingie katika Dini ya Allah (SWT) makundi kwa makundi.

This State must be Islamic both at the level of the Ummah and that of the people in authority. It must be Islamic in all aspects of its life, securing the resumption of the Islamic way of life in a manner which would enable her to carry its Message to the whole world. This in turn would enable the non- Muslims to witness the light of Islam from within its State so that they enter the Deen of Allah (swt) in flocks.

Hii ndiyo sababu matatizo yanayosimama katika njia ya kurejesha mfumo wa maisha ya Kiislamu ni mengi. Yanapaswa kutathminiwa, na mpango ulio wazi na wenye hatua zilizopangwa kwa uwazi unapaswa kuandaliwa ili kuyashinda.

This is why the difficulties which stand in the path of resuming the Islamic way of life are numerous. They should be assessed and a clearly laid out plan should be made in order to overcome them.

Vikwazo hivi vilivyo vizito zaidi ni:

The most serious of these obstacles are:

1. Uwepo wa dhana zisizo za Kiislamu katika ulimwengu wa Kiislamu. Hii ni kwa sababu ulimwengu wa Kiislamu, ukiwa katika kipindi cha kudorora, ambapo kiwango cha fikra ni cha chini, maarifa ni adimu na busara ni dhaifu sana kutokana na hali yake ya kudorora, ulivamiwa na dhana zisizo za Kiislamu, ambazo zinapingana na dhana za Kiislamu na zimejengwa juu ya uelewa potofu wa yale yaliyokuwepo kabla ya maisha ya dunia hii, maisha kama tuyajuavyo, na maisha ya Akhera baada ya maisha ya dunia hii kufikia mwisho wake. Dhana hizi zilipata ardhi yenye rutuba isiyo na upinzani wowote, zikashika mizizi kwa kina, hivyo fikra za Waislamu, hasa wasomi, zikaingiwa na dhana hizi. Ikaibuka fikra iliyoathiriwa sana na kuiga, isiyokuwa na hisia yoyote ya ubunifu, na ambayo haikuwa tayari kuukubali itikadi ya Kiislamu wala haikuweza kuutambua kiini cha itikadi hii, hasa upande wake wa kisiasa. Wito wa Kiislamu lazima uwe wito wa kurejesha mtindo wa maisha wa Kiislamu. Wasiokuwa Waislamu wanapaswa kuitwa kwenye Uislamu kwa kuwawasilishia fikra za Kiislamu, na Waislamu wanapaswa kuitwa wafanye kazi ya kurejesha mtindo wa maisha wa Kiislamu kwa kuwaeleza Uislamu ipasavyo. Hili lingehusisha kufichua mapungufu ya dhana zisizo za Kiislamu na matokeo yake hatari, hivyo Da'wah ichukue mkondo wake wa kisiasa kwa juhudi zinazofanywa ili kuijaza Ummah mtazamo wa Kiislamu kuhusu uhalisia wa kabla na baada ya maisha, pamoja na maisha yenyewe, jambo linalolazimu kujadili vipengele vya kisiasa vya maisha. Hivi ndivyo kikwazo cha kwanza kitakavyoshindwa.

1. The presence of the non-Islamic concepts in the Islamic world. This is so because the Islamic world - while undergoing a period of decline with the level of thought being low, knowledge scarce and rationality very weak due to its state of decline - was invaded by non- Islamic concepts, which contradict the Islamic concepts and are based on an erroneous understanding of what existed prior to the life of this world, life as we know it, and the life to come after the life of this world comes to its conclusion. These concepts found fertile ground free of any resistance and they became deeply rooted, thus the mentality of the Muslims, especially the intelligentsia, came to be infested by these concepts. A mentality largely influenced by imitation emerged which lacked any sense of creativity and which was unprepared to accept the Islamic ideology nor was it able to realize the essence of this ideology, especially the political side of it. The Islamic call must be a call to resume the Islamic way of life. The non- Muslims should be called to Islam by presenting the Islamic thoughts to them and the Muslims should be called to work towards the resumption of the Islamic way of life by properly explaining Islam to them. This would entail divulging the shortcomings of non-Islamic concepts and their dangerous consequences and thus the Da’wah should take its political course with endeavors made in order to enculcate the Ummah with the Islamic outlook on the reality before and after life, as well life itself, which necessitates a discussion of life’s political aspects. This is how the first obstacle would be overcome.

2. Kuwepo kwa programu za elimu ambazo nguvu za kikoloni zilianzisha, na namna mifumo hii ya elimu inavyotekelezwa shuleni na vyuoni. Wale wanaoshika nafasi serikalini, katika utawala, mahakamani, katika kazi ya ualimu, tiba, na wanafunzi wa fani nyingine wanaohitimu katika taasisi kama hizo, wameiga mtazamo maalum unaofanya kazi kwa upatano na mpango ambao wakoloni waliuweka. Hili linaonekana wazi katika mfumo wa utawala kama tunavyouona leo, ambapo wafanyakazi wa kikoloni walibadilishwa na Waislamu ambao kazi yao ilikuwa (na bado ni) kulinda sheria, utamaduni, sera na mifumo ambayo nguvu za kikoloni zilianzisha, na kuzitetea kama walivyofanya wakoloni, bali kwa bidii kubwa zaidi! Njia ya kuondoa kizuizi hiki ni kufichua matendo haya ya watawala hao na watumishi wa umma kwa watu wote, ili sura mbaya ya ukoloni ijitokeze, na ili waache kulinda sera na mifumo hiyo, hivyo kuruhusu Da‘wah ipate njia yake kuwafikia Waislamu hao.

2. The presence of the educational programs which the colonial powers set up and the method by which these educational systems are implemented in the schools and universities. Those who take up positions in Government, the Administration, the Judiciary, the teaching profession, medicine and students of other professions who graduate from such institutions have adopted a distinctive mentality that works in harmony with the plan which the colonialists have laid down. This is clearly reflected in the ruling system as we see it today whereby the colonial employees were replaced by Muslim ones whose task was (and is) to safeguard the laws, the culture, the policies and the systems which the colonial powers had established, and to defend them as the colonialists did, nay with even greater vigor! The way to overcome this obstacle would be to divulge these actions of those rulers, civil servants to all the people so that the ugly face of colonialism comes to the surface and so that they cease protecting those policies and systems allowing therefore the Da’wah to find its way to those Muslims.

3. Kuendelea kutumia mtaala wa elimu kwa msingi uliowekwa na wakoloni makafiri, na kwa mbinu waliyoichagua, jambo lililowafanya wengi wa vijana waliohitimu na wale waliomo katika taasisi za elimu waende upande unaopingana na Uislamu. Hatumaanishi sehemu ya kisayansi na ya kiviwanda ya mtaala wa elimu, kwani hizi ni za ulimwengu wote na hazihusiani na Ummah fulani. Tunamaanisha hapa utamaduni unaoathiri mtazamo kuhusu maisha, kwani ndio unaosababisha programu za elimu kusimama kama kikwazo mbele ya kurejesha mtindo wa maisha wa Kiislamu. Masomo haya ni pamoja na historia, fasihi, falsafa na sheria. Historia huonyesha tafsiri ya vitendo ya maisha; fasihi huonyesha hali za kihisia; falsafa ni fikra msingi ambayo mtazamo kuhusu maisha hujengwa juu yake; na sheria ni suluhisho za vitendo kwa matatizo ya maisha na chombo kinachodhibiti mpangilio wa mambo na miamala baina ya watu binafsi na jamii. Haya ndiyo utamaduni ambao wakoloni makafiri waliuumba nao fikra ya Kiislamu ya Waislamu. Baadhi yao walihisi kuwa Uislamu si wa lazima katika maisha yao na maisha ya Ummah wao. Jambo hilo liliwafanya baadhi yao kuwa maadui wa Uislamu, wakikataa uwezo wake wa kutatua matatizo ya maisha. Kwa hiyo, ni lazima kubadilisha fikra hii, kwa kuwalea vijana wa leo nje ya shule na vyuo vikuu kwa elimu iliyojikita ambayo inahusisha majadiliano ya kina kuhusu fikra na hukumu za Kiislamu.

3. The continued application of the educational curriculum according to the basis which was laid down by the unbelieving colonialists, and according to the method which they selected, a matter which made the majority of the graduated young people and those in the educational institutions proceed in a direction contradictory to Islam. We do not mean the scientific and industrial part of the educational curriculum, as these are universal which do not relate to a specific Ummah. We mean here the culture which affect the viewpoint towards life, as they are responsible for making the educational programs stand as an obstacle in the face of resuming the Islamic way of life. These subjects include history, literature, philosophy and legislation. History reflects the practical interpretation of life; literature reflects emotional conditions; philosophy is the basic thought upon which the viewpoint towards life is built; and legislation is the practical solutions to life’s problems and the tool which regulates the organization of and transactions between individuals and communities. These comprise the culture with which the disbelieving colonialists fashioned the Muslim mentality with. Some felt Islam as unnecessary in their life and the life of their Ummah. It made some of them hostile to Islam, denying its capability to solve life’s problems. Therefore, it is necessary to change this mentality, by culturing today’s young people outside the schools and universities with concentrated education that entails probing discussions about the Islamic thoughts and rules.

4. Kutoa heshima isiyostahili kwa taaluma zenye msingi wa kitamaduni, kama vile sosholojia, saikolojia na sayansi ya elimu, na kuziainisha kimakosa kuwa sayansi za ulimwengu wote. Watu wengi wanatambua taaluma hizi kuwa za kisayansi, na kwamba ukweli unaothibitishwa na tafiti hizo umepatikana kupitia majaribio. Kwa sababu hiyo, huzithamini sana na huona matokeo ya tafiti hizo kuwa yasiyopingika. Kwa kufanya hivyo, wamezigeukia ili kutatua mambo ya maisha yao, na wamezifundisha katika shule na vyuo vikuu vyetu kama sayansi. Matokeo yake, chochote wanachosema wanasaikolojia, wanasosholojia na wataalamu wa elimu huchukuliwa kama marejeo yenye mamlaka juu ya Qur'an na Hadithi, au, angalau, tafiti hizi zimechanganywa na maandiko ya Kiislamu, na hivyo tunabeba dhana na mitazamo yenye makosa.

4. Lending culturally based subjects, such as sociology, psychology and education science unnecessary respect and erroneously classifying them as universal sciences. Most people recognize these disciplines as being scientific and that the facts which these studies establish have come by way of experimentation. As a result, they treat them with high regard and they consider the findings of such studies to be indisputable. In so doing, they turned to them in order to solve their life’s affairs and taught them in our schools and universities as sciences. Consequently, whatever the psychiatrists, sociologists and educationalists say is taken as a reference above the authority of the Qur’an and Hadeeth, or at best, these studies have been mixed with the Islamic texts and thus we carry erroneous concepts and viewpoints.

Kwa hiyo imekuwa vigumu sana kwa watu kukubali chochote kinachopingana na hali hii ya mambo. Hili kwa lazima linapelekea kutenganishwa kwa Dini na mambo ya maisha ya kila siku, katika nyanja ya umma na ya faragha, na linasimama kikwazo katika kurejesha Dola ya Kiislamu. Ukweli wa jambo hili ni kwamba taaluma hizi haziwezi kuchukuliwa kuwa juhudi za kisayansi, kwa kuwa zimetokana na uchunguzi na hoja, na hazijengwi juu ya majaribio. Kuzitekeleza kwa watu hakuwezi kufafanuliwa kuwa majaribio, bali ni uchunguzi unaorudiwa unaofanywa kwa watu tofauti katika hali na mazingira tofauti, na kwa hiyo ni uchunguzi na hoja tu, wala si kama majaribio yanayofanywa katika maabara ambapo kitu hupimwa. Kwa hiyo, zinaainishwa kuwa tafiti zinazotegemea utamaduni na si tafiti zinazotegemea sayansi. Matokeo yake daima huwa na shaka, pamoja na kiwango kikubwa cha makosa. Zaidi ya hayo, taaluma hizi zinatokana na misingi isiyo sahihi, kwa sababu zinategemea kuitazama jamii kwa mtazamo wa kibinafsi.

It has thus become extremely difficult for people to accept anything which contradicts this state of affairs. This categorically leads to the separation of the Deen from life’s daily affairs in both the public and private arena and stands in the way of reestablishing the Islamic State. The truth of the matter is that these disciplines cannot be considered as scientific endeavors, as they are drawn from observation and inference and are not based on experimentation. Implementing them upon people cannot be defined as experimentation, but merely repetitive observations carried out on different persons in different situations and circumstances, and therefore they are just observations and inferences and nothing like the experiments carried out in laboratories where something is tested. Thus, they are classified as culturally based studies and not scientifically based. The findings are always doubtful with some considerable margin of error. Furthermore, these disciplines are based on false premises because they are based on viewing the society from an individualistic point of view.

Kwa hiyo, mtazamo wao unaendelea kutoka kwa mtu binafsi hadi familia, kisha kwa kikundi, na hatimaye kwa jamii, kwa msingi kwamba jamii inafafanuliwa kama kundi la watu binafsi. Hili linaongoza kwenye uelewa kwamba jamii ni huru, na kwamba kile kilicho sahihi kwa jamii moja si lazima kiwe sahihi kwa jamii nyingine. Kwa kweli, jamii inaundwa na binadamu (mtu binafsi), dhana, hisia na mifumo, na kile kilicho sahihi kwa binadamu kwa upande wa dhana na suluhisho mahali pamoja kinapaswa kuwa sahihi kwake kila mahali pengine. Dhana na suluhisho hizi zingeibadilisha jamii kadhaa kuwa jamii moja kuu ambayo dhana, hisia na mifumo yake ingekuwa halali. Upungufu wa elimu na sosholojia unatokana na ukweli kwamba taaluma hizo mbili zimejengwa juu ya tafsiri hii potofu ya muundo wa jamii.

Therefore, their outlook, progresses from the individual to the family, group, and then to society on the basis that the society is defined as a group of individuals. This leads to the understanding that societies are independent and that what is valid for one society is not necessarily valid for another. In reality, society is comprised of the human (individual), concepts, emotions, and systems, and what is valid for the human in terms of concepts and solutions in one place should be valid for him everywhere else. These concepts and solutions would transform several societies into one single society for which the concepts, emotions and systems would be valid. The shortcoming of education and sociology is due to the fact that those two disciplines are built upon this misinterpretation of the makeup of society.

Zaidi, saikolojia inaathiri sosholojia na elimu. Saikolojia ni taaluma yenye makosa kwa sababu mbili: Inaichukulia ubongo kuwa umegawanywa katika sehemu, kila sehemu ikiwa na kazi au uwezo wake maalum, na inadai kwamba baadhi ya ubongo una uwezo fulani ambao ubongo mwingine hauna. Ukweli ni kwamba ubongo ni kitengo kimoja, na tofauti za mawazo ni jambo la kawaida kutokana na tofauti za mambo na taarifa zilizobaki akilini kutoka awali. Hakuna uwezo katika ubongo mmoja ambao hauonekani katika mwingine, bali ubongo wote una uwezo wa kufikiri juu ya kila jambo wakati uhalisia unaoonekana, hisia, na taarifa za awali zinapopatikana kwa ubongo. Ubongo hutofautiana katika uwezo wa kupima na kuunganisha taarifa, na katika uwezo wa hisia, kama vile tofauti ya asili ya uwezo wa kuona. Hivyo basi, inawezekana kumlisha mtu yeyote aina yoyote ya data naye akawa na uwezo wa kuimeng'enya data hiyo. Kwa hiyo, madai ambayo wanasaikolojia wanatoa kuhusu uwezo huo hayana msingi. Saikolojia inaona kwamba silika ni nyingi, baadhi yake zimegunduliwa na nyingine bado hazijagunduliwa.

Furthermore, psychology influences sociology and education. Psychology is an erroneous discipline for two reasons: It considers the brain as being divided into segments with each of these segments having a distinct function or aptitude and claiming that some brains have certain aptitudes which other brains may not have. The truth of the matter is that the brain is one unit and the disparity of thoughts is natural due to the disparity of things and the previous information retained by the mind. There is no aptitude in one brain which is not found in another, but all brains contain the ability to think about every matter whenever the tangible reality, the senses, and previous information were made available to the brain. Brains differ in their ability to assess and link information and in the ability of the senses; similar to the natural variation in eyesight. It would be possible therefore to feed any person with any type of data and he would have the ability to digest such data. Thus, the claims which psychologists make about those aptitudes are groundless. Psychology considers the instincts to be numerous, some of which have been discovered and others which are yet to be discovered.

Baadhi ya wanadharia walikwenda mbali zaidi na kuanzisha nadharia za uongo juu ya dhana hii ya silika. Kwa kweli, tukiangalia mwitikio wa binadamu, mtu anaweza kutambua kupitia hisia zake kwamba binadamu anamiliki nguvu ya uhai yenye pande mbili: upande mmoja unahitaji kutoshelezwa, la sivyo binadamu angeangamia, na upande mwingine unahitaji kutoshelezwa, la sivyo binadamu, ingawa angeendelea kuishi, angekuwa na wasiwasi na kusumbuka. Upande wa kwanza unawakilisha mahitaji ya kiungo, kama njaa, kiu, na mwito wa haja.

Some theorists went on to establish false theories based on this concept about instincts. In reality, if we observe the reaction of human beings, one can perceive through the senses that the human being possesses vital energy which has two aspects: one which needs to be satisfied, otherwise the human being would perish, and the other which needs to be satisfied, otherwise the human being, although he would survive, would become agitated and troubled. The first one represents the organic needs, such as hunger, thirst, and the call of nature.

Hisia ya pili inawakilisha silika, ambazo ni silika ya kidini, silika ya huruma, na silika ya kuishi. Silika hizi zinaakisi hisia ya udhaifu, hisia ya kuhifadhi aina ya kiumbe, na hisia ya kuishi, na hakuna silika nyingine isipokuwa hizi tatu. Chochote kisicho katika silika hizi tatu kingekuwa misukumo tu ya silika hizi. Kwa mfano, hofu, kutaka ukuu na umiliki, ambayo ni misukumo iliyo sehemu ya silika ya kuishi; kutakasa na ibada, ambayo ni misukumo ya silika ya kiroho; na uzazi na udugu, ambayo ni vipengele vya silika ya huruma. Ni wazi kwamba mtazamo wa saikolojia kuhusu silika za binadamu si sahihi, na madai yake kuhusu ubongo pia si sahihi, jambo ambalo kwa upande wake linapelekea nadharia zinazoijenga kuwa si sahihi, na hatimaye elimu kuwa si sahihi.

The second represents the instincts, which are the instinct of religiosity, kind, and survival. These instincts reflect the feeling of weakness, the feeling of the preservation of species and the feeling of survival, and there are no other instincts except these three. Anything other than these three instincts would be merely drives of these instincts. For example, fear, supremacy and ownership, which are drives that are part of the instinct of survival; sanctification and worship, which are drives of the spiritual instinct; and parenthood and brotherhood, which are aspects of the instinct of kind. Evidently, psychology’s vision of human instincts is false and its claims about the brain are also incorrect, which in turn leads to the falsehood of the theories upon which it is based and consequently to the falsehood of education.

Sosholojia, elimu na saikolojia ni taaluma za kitamaduni ambazo zinasomwa na kuenezwa na Magharibi, na zina mawazo yanayopingana na fikra za Kiislamu. Kuendelea kuzithamini sana na kuzitumia kama marejeo ni kikwazo mbele ya juhudi za kuanzisha Dola ya Kiislamu. Ni lazima tuonyeshe kwamba haya ni mambo ya kitamaduni na si sayansi safi, kwamba ni masuala yenye mabishano na matokeo yake si ya uhakika. Yamejengwa juu ya misingi ya uongo ambayo haipaswi kuongoza maisha yetu.

Sociology, education and psychology are cultural discipline are studied and propagated by the West contain ideas that contradict Islamic thought. To continue to hold them in high esteem and to refer to them as a reference constitutes an obstacle in the face of working towards establishing the Islamic State. We ought to demonstrate that these are cultural matters and not pure sciences, and that they are disputed subjects and their results are inconclusive. They are based on false premises that should not be running our lives.

5. Jamii katika ulimwengu wa Kiislamu imepotoshwa na mtindo wa maisha usio wa Kiislamu. Hii ni kwa sababu mfumo wa kisiasa ambao jamii imejengwa juu yake, pamoja na kanuni ambazo jamii kwa ujumla inasimama juu yake, na mwelekeo wa kihisia ambao Waislamu wanaufuata, pamoja na njia yao ya kifikra ya kufikiri, vinatokana na dhana kuhusu maisha ambazo ni geni kwa dhana za Kiislamu. Mradi misingi hii itabaki bila kubadilika, na mradi dhana hizi potofu hazijang'olewa, itakuwa vigumu kubadilisha mtindo wa maisha wa watu katika jamii, mfumo wa kisiasa, mpangilio wa jamii, pamoja na mielekeo ya kihisia na kifikra inayowatawala Waislamu.

5. Society in the Islamic world is misguided by the non-Islamic way of life. This is so because the political system upon which the society is based, as well as the principles upon which society as a whole stands, and the emotional trend which Muslims follow and their intellectual mode of thinking is based on concepts about life which are alien to Islamic concepts. As long as these fundamentals remain unchanged and as long as these erroneous concepts are not eradicated, it would be difficult to change people’s way of life in society, political system, society’s order, and the emotional and rational trends which control the Muslims.

6. Pengo linalozidi kati ya Waislamu na utawala wa Kiislamu, hasa katika nyanja za utawala na uchumi. Hili linaifanya dhana ya Waislamu kuhusu mfumo wa maisha ya Kiislamu ionekane kuwa ya mbali, na linafanya taswira ambayo makafiri wanayoiwasilisha kuhusu mfumo wa maisha ya Kiislamu kuwa hasi, kutokana na ukweli kwamba Waislamu wameshuhudia kipindi ambacho Uislamu ulikuwa umetekelezwa vibaya. Tangu mwaka 1924, wamekuwa wakitawaliwa na adui yao kwa mfumo unaopingana na Uislamu katika kila idara, hasa katika utawala na uchumi. Kwa hiyo ni lazima watu wafahamu kwamba mabadiliko haya kuelekea mfumo wa maisha ya Kiislamu lazima yawe kamili na sio ya sehemu, na kwamba utekelezaji wa Uislamu lazima uwe wa wakati mmoja na kamili, na sio wa taratibu, wa sehemu sehemu au wa kubahatisha.

6. The widening gap between the Muslims and Islamic rule, especially in the areas of ruling and economy. This makes the Muslims’ vision of the Islamic way of life as something remote, and makes the disbelievers’ illustration of the Islamic way of life negative due to the fact that the Muslims witnessed a period during which Islam had been misimplemented. Since 1924, they have been ruled by their enemy with a system which contradicts Islam in every department, specifically in ruling and economics. It is therefore imperative that people should realize that this transformation to the Islamic way of life must be comprehensive and not partial, and that the implementation of Islam must be simultaneous and comprehensive, and not gradually and in a partial or haphazard manner.

7. Kuwepo katika nchi za Kiislamu kwa serikali zilizoanzishwa juu ya msingi wa kutenganisha dini na siasa (sekula), zinazotekeleza Itikadi ya Kibepari na Mfumo wa Kidemokrasia juu ya watu, zenye uhusiano mkubwa wa kisiasa na nchi za Magharibi, na zilizojengwa juu ya utaifa. Hali hii hufanya kazi ya kurejesha mtindo wa maisha wa Kiislamu kuwa ngumu kufikiwa, kwa sababu haiwezi kutimizwa isipokuwa ikiwa ni kamili na ya kina. Uislamu hauruhusu ardhi za Waislamu kugawanywa kuwa nchi ndogo ndogo, bali unaamuru ardhi hiyo iunganishwe chini ya dola moja. Hili linahitaji Da'wah iwe ya kina na kamili. Jambo hili litakabiliwa na upinzani kutoka kwa wawakilishi wa tawala hizi, hata kama wanajiita Waislamu. Kwa hiyo Da'wah inapaswa kufanyika katika kila ardhi, hata kama itamaanisha kuvumilia magumu na taabu zitokanazo na upinzani wa tawala katika nchi za Kiislamu.

7. The presence in the Muslim countries of governments founded on a secular basis, implementing the Capitalist Ideology and Democratic System upon the people, having strong political ties with Western countries, and founded on nationalism. This makes the task of resuming the Islamic way of life difficult to achieve because it cannot be brought about unless it is comprehensive. Islam does not allow Muslim lands to be divided into statelets, but commands that the land be united under one single state. This entails the need for comprehensiveness in the Da’wah. This would be met by the resistance of the representatives of these regimes even if they called themselves Muslims. The Da’wah should therefore be conducted in every land even if it means enduring difficulties and hardship as a result of opposition from the regimes in the Muslim countries.

8. Kuwepo kwa maoni makubwa ya umma yanayounga mkono utaifa, uzalendo na ujamaa, pamoja na kuibuka kwa harakati za kisiasa zinazotegemea mawazo ya utaifa, uzalendo na ujamaa. Hili lilitokea kwa sababu ya kukamatwa kwa ardhi za Waislamu na Magharibi, kurejeshwa kwa utawala wake, na utekelezaji wake wa mfumo wa Kibepari katika ardhi hiyo, jambo lililochochea mwelekeo wa kujilinda. Hili lilichochea hisia za utaifa na kugusa kidonda cha ubaguzi wa rangi na ukabila kwa lengo la kujilinda na kulinda familia na kabila, jambo lililowafanya watu kufanya kazi na kushindana ili kupata utawala kwa msingi huo. Hili lilisababisha kuibuka kwa baadhi ya harakati za kisiasa zilizobeba bendera ya utaifa ili kumfukuza adui kutoka ardhini, na nyingine zilizobeba bendera ya uzalendo ili kukifunga utawala ndani ya watu. Kisha ufisadi na mapungufu ya mfumo wa Kibepari yakawa dhahiri, na wito wa ujamaa ukaenea. Matokeo yake, vikundi vilivyobeba bendera ya ujamaa vilianzishwa ili kuviziba mapungufu ya mfumo wa Kibepari. Harakati hizi hazikuwa na maono wazi ya mfumo wa maisha, mkakati wake haukuwa wa kulenga lengo moja, na hili lilizipotosha mbali na Uislamu kuwa itikadi ya kimataifa.

8. The presence of strong public opinion in favor of nationalism, patriotism and socialism coupled with the rise of political movements based on nationalist, patriotic and socialist ideas. This came about due to the fact that seizure by the West of Muslim lands, its resumption of power and its implementation of the Capitalist system over the land, triggered the tendency of self defense. This fueled the sentiments of nationalism and touched on the raw nerve of racism and tribalism in self defense and in defense of the family and tribe, and which led people to work and compete towards gaining the rule on that basis. This led to the rise of some political movements which carried the banner of nationalism to repel the enemy from the land, and others which carried the banner of patriotism in order to confine the rule within the people. Then the corruption and shortcomings of the Capitalist system became flagrant and the call for socialism spread. As a result, groups carrying the banner of socialism were established in order to patch up the Capitalist system. These movements did not have any clear vision of the system of life, their strategy was not focused and this led them astray from Islam being a universal ideology.