Dhamana ya asili ya kutekeleza Uislamu, kubeba da'wah yake, kuendelea kutekelezwa kwake, na ukamilifu wa utekelezaji huu ni taqwa ya mtawala na kujikita kwa taqwa hii ndani yake. Hii ni kwa sababu taqwa ya Allah kwa upande wa mtawala humfanya awe na wasiwasi zaidi kuhusu Uislamu kuliko wasiwasi wake kuhusu maisha yake mwenyewe na mahitaji yake binafsi. Pia huzalisha ndani yake hisia nyeti inayomfanya amkumbuke Allah ndani yake kila anapochukua hatua, na amche Allah kuhusu kila mwenendo wake.

The natural guarantee for implementing Islam, carrying of its Da’wah, continuity of its implementation and the perfection of this implementation is the Taqwa of the ruler and the concentration of this Taqwa within himself. This is because the Taqwa of Allah by the ruler makes Him more concerned about Islam than his concern for his own life and his own needs. It also generates in Him the sensitive feeling that makes Him remember Allah within himself every time He undertakes an action, and fear Allah regarding every one of his conducts.

Ikiwa mtawala atapoteza Taqwa, basi angepoteza dhamana ya asili ya utekelezaji wa Uislamu, kuboresha utekelezaji wake, na kuendelea kwa utekelezaji huu, na angepoteza dhamana ya kubeba Da'wah ya Kiislamu. Kwa kuwa inawezekana Taqwa ikamtoka mtawala, basi lazima kuwepo na njia ya kimwili inayomlazimisha kutekeleza (Uislamu) katika ardhi, na yenye mamlaka ya kuweka mahali pake mtawala atakayetekeleza Uislamu na kubeba Da'wah yake. Njia hii ya kivitendo ni Ummah. Kwa hiyo, ni wajibu kwa Ummah wa Kiislamu, ikiwa utamwona mtawala dhalimu, anayevunja heshima takatifu ya Allah, anayevunja agano la Allah, anayepinga Sunnah ya Rasuli Allah ﷺ, na anayewatendea waja wa Allah dhambi na uonevu, aipinge kwa kauli na kwa vitendo, au amwondoe. Ili Ummah utekeleze wajibu huu, lazima uwe na sifa ya Taqwa ya Allah, kwa sababu hofu ya Ummah kwa Allah huzaa wasiwasi kuhusu Uislamu na utekelezaji wake. Hili linaulazimu kumhoji mtawala kuhusu matendo yake, hivyo unajadiliana naye na kumhesabu kila unapoona kwake upungufu wowote katika utekelezaji au jaribio la kupotoka kutoka kwenye Ahkam (hukumu) za Uislamu, au kutumia vibaya mifumo ya Uislamu. Kwa njia kama hizi, utekelezaji wa Uislamu unaendelea, na kuboresha utekelezaji wake kunaweza kufuata.

If the ruler lost the Taqwa, then He would have lost the natural guarantee for the implementation of Islam, improving its application and the continuity of this application, and He would have lost the guarantee to carry the Islamic Da’wah. Since it is possible for the Taqwa to elude the ruler, then there must be a physical means that compels Him to implement (Islam) upon the land and has the authority to establish in his place the ruler who implement Islam and carries its Da’wah. This practical means is the Ummah. Therefore it is obligatory upon the Islamic Ummah, if she saw an unjust ruler, violating the sanctity of Allah, breaking the covenant of Allah, opposing the Sunnah of Rasool Allah, treating the servants of Allah with sin and transgression, she must challenge Him by word and by action, or change him. In order that the Ummah undertakes this duty, she must be characterised with the Taqwa of Allah, because the fear of the Ummah from Allah generates the concern about Islam and its implementation. This obliges her to account the ruler about his actions, so she argues/discusses with Him and accounts Him whenever she sees from Him any shortcomings in the implementation or an attempt to deviate from the Ahkam (rules) of Islam, or misapplies the systems of Islam. By such means, the application of Islam continues as well as the improvement of its application can follow.

Hata hivyo, Ummah, ambayo ndiyo njia ya vitendo duniani ya kutekeleza Uislamu kupitia kuangalia na kuwawajibisha watawala, inahitaji muundo sahihi uanzishwe ndani yake. Muundo huu sahihi unapaswa kujengwa juu ya Uislamu, ukitofautishwa kwa uelewa wake wa kina na kwa hofu yake kubwa ya Allah. Hii ni kwa sababu umeanzishwa juu ya msingi mmoja, ambao ni ‘aqeedah ya Kiislamu, na unafanya kazi ya kuilea jamii kwa utamaduni uliokolezwa wa Kiislamu (Thaqaafah). Ni utamaduni unaopanua upeo wa akili, unaoimarisha ufahamu, na kuitakasa nafsi; kwani unaunganisha hisia na fikra, na unaleta maelewano kati ya fikra na hisia. Jambo hili humfanya Muislamu awe na utu wa Kiislamu unaotakiwa. Muundo huu utakapoanzishwa kulingana na utu huu, utakuwa njia ya kuunda Ummah. Hii ni kwa sababu Uislamu unasafisha fikra zake, na kumuunda katika fikra moja, na hivyo kumsukuma kwenye lengo moja, ambapo anaishi kwa ajili yake na kubeba Da‘wah kwake. Kisha ataendelea kuwa macho daima kuhusu itikadi anayoibeba, na atakuwa na ufahamu wa kutosha juu yake. Kinachomwamsha ni muundo huu unaoishi kwa ajili ya itikadi, kwa ajili ya kuilingania, kwa ajili ya kuitekeleza itikadi hii na kuendeleza utekelezaji wake.

However the Ummah-which is the practical means in the Dunya to implement Islam through her watching over and accounting the rulerneeds a correct structure to be established within her. This correct structure should be based on Islam, distinct in its deep understanding and its great fear of Allah. This is because it is established on one basis, which is the Islamic ‘aqeedah, and works to culture the people with the concentrated Islamic culture (Thaqaafah). It is a culture that broadens the scope of mind, and strengthens the comprehension, and purified the soul; for it links the emotions with the thought, and it generates harmony between the thoughts and the emotions. This makes of the Muslim the required Islamic personality. Once this structure was established in accordance with this personality, it would be the means to mould the Ummah. This is because Islam purifies her thoughts, and moulds her in one thought and thus drives her to one objective, where she lives for its sake and carries the Da’wah to it. Then she would be continually vigilant about the ideology that she carries and would be well aware of it. What awakens her is this structure that lives for the sake of the ideology, for the sake of the Da’wah to it and for the sake of the implementation of this ideology and the continuity of its implementation.

Muundo huu ni chama cha kiitikadi kinachojitokeza kutoka ndani ya Ummah. Kwa maneno mengine, ni chama kilichoanzishwa juu ya msingi wa Uislamu, na kinachofanya Uislamu kuwa uongozi wake wa kifikra, ambao chama hicho kinaupeleka ndani ya Ummah ili uelewe Uislamu, na kinabeba da'wah ya Uislamu kila mahali ili watu wauukubali. Kwa hiyo, ni hizb ya da'wah isiyofanya kitendo chochote isipokuwa da'wah. Hii ni kwa sababu vitendo katika maeneo mengine ni kazi ya dola, na si kazi ya hizb.

This structure is the ideological party that emerges from the Ummah. In other words, it is the party that is established on the basis of Islam, and makes Islam its intellectual leadership, which the party carries in the Ummah so that she understands Islam, and it carries the da’wah to Islam everywhere so that people embrace it. Therefore it is a hizb of da’wah that undertakes no action other than the da’wah. This is because action in the other areas is the function of the state, and not the function of the hizb.

Mara tu hizb itakapoanzishwa na kuongoza Ummah, inakuwa jicho la uangalizi juu ya dola, kwa sababu ni Ummah au mwakilishi wa Ummah. Inaiongoza Ummah na kuifanya itekeleze wajibu wake, ambao ni kujadiliana na dola na kuihesabu, kuipinga dola kwa maneno au vitendo, na hata kuibadilisha iwapo kuna hofu ya hatari kwa Uislamu kutoka kwake.

Once the hizb was established and led the Ummah it becomes the watchful eye over the state, because it is the Ummah or the representative of the Ummah. It leads the Ummah and makes her carry out her duty, which is to argue/discuss with the state and account it, challenging the state with words, or actions, or even to change it if a danger to Islam is feared from it.

Itakuwa vigumu kwa Ummah kuihoji dola au kuiwajibisha bila kuwa na hizb inayoshika nafasi ya uongozi wake mbele ya dola. Hii ni kwa sababu kuna matatizo mengi mbele yake ambayo haiwezi kuyashinda isipokuwa kwa kuwepo kwa uongozi mmoja uliounganishwa katika muundo, si katika mtu mmoja au watu kadhaa. Kwa hiyo, ni lazima kuanzishwe katika Ummah hizb ya kiitikadi na kisiasa. Kazi yake pekee ni kubeba Da'wah ya Kiislamu, na njia yake pekee ya kubeba Da'wah ni njia ya kisiasa. Hivyo, kuibuka kwa hizb hii ni jambo lisiloepukika, kwani ni chombo cha kiutendaji kinachoiongoza Ummah na kuhakikisha—kupitia uongozi wake kwa Ummah—kwamba dola inatekeleza wajibu wake kwa njia bora kabisa, ambayo ni kubeba Da'wah ya Kiislamu, kutekeleza Uislamu na kuendeleza utekelezaji huu. Pia ni chombo cha kiutendaji cha kuzuia utekelezaji wake usio sahihi.

It would be difficult for the Ummah to to debate with or account the state without having a hizb that holds the post of her leadership before the state. This is because there are many difficulties before her that she can’t overcome except by the presence of a unified leadership represented in a structure and not in an individual or individuals. Therefore, it is necessary for an ideological and political hizb to be established in the Ummah. Its only work is to carry the Islamic Da’wah and its only method for carrying the Da’wah is the political way. Thus the emergence of this hizb is inevitable, for it is the practical means which leads the Ummah and guarantees–through it’s leadership for the Ummah-the performance by the state of its duty in the best manner, which is the carrying of the Islamic Da’wah, the application of Islam and the continuity of this application. It is also the practical means to prevent its misapplication.

Muundo wa Mtume (ﷺ) wa Waislamu kuzunguka Uislamu ulionekana wazi katika nyumba ya Al-Arqam, kisha muundo huo ukajumuisha Maswahaba wote. Hivyo, wao ndio kundi lililojitokeza miongoni mwa Waislamu na kuchukua jukumu la kuubeba Uislamu kivitendo, ingawa Waislamu wote walikuwa wakibeba majukumu ya Uislamu kwa ujumla. Imepokewa kwamba Mtume (ﷺ) alifariki akiwaacha Maswahaba elfu sitini. Hawa ndio kundi la Kiislamu, au Hizb ya Kiislamu, lililobeba jukumu la Uislamu kivitendo. Lakini Mtume (ﷺ) alifariki wakati Waislamu walikuwa wengi mara nyingi zaidi ya idadi hiyo (ya Maswahaba). Kisha zama za Maswahaba, Tabi'in na Tabi' at-Tabi'in zilipomalizika, Hizb hiyo ilitoweka. Ndipo udhaifu ukaanza kuingia katika nafsi za watawala, kwa kuwa hakukuwa tena na hizb inayoiongoza Ummah kuwaangalia, kuwajadili na kuwahoji watawala hao. Hali hii iliendelea hadi likatokea upotoshaji wa matumizi ya Uislamu. Kwa hiyo, dhamana ya kweli ya kutekeleza Uislamu, kubeba da'wa yake na kuboresha utekelezaji wake ni Hizb ya Kiislamu na ya kisiasa.

The structuring of the Rasool (pbuh) of the Muslims around Islam was evident in the house of Al-Arqam, and then the structure included all the Sahabah. Thus they were the block that emerged among the Muslims and took the responsibility of carrying Islam practically, although all the Muslims used to carry the responsibilities of Islam in general manner. It was reported that Rasool Allah (pbuh) passed away leaving behind sixty thousand of the Sahabah. These were the Islamic bloc, or the Islamic Hizb that carried the responsibility of Islam practically. Otherwise the Rasool (pbuh) passed away while the Muslims were many times more than that number (of the Sahabah). Then the time of the Sahabah, the Tab’ieen and the Tab’iee at-Tab’ieen ended, the Hizb disappeared. So weakness started to creap into the souls of the rulers, for there was no hizb that leads the Ummah to watch over them, and argue/discuss with them and account them (the rulers). This continued until misapplication of Islam took place. Therefore the true guarantee for the application of Islam, the carrying of its Da’wah and the betterment of its application is the Islamic and political Hizb.