Hivi sasa, kudorora kwa Umma ya Kiislamu, iwe ni kisiasa, kiuchumi, au kiakili, kunatokana na sababu moja tu: kutokuwepo kwa Uislamu katika maisha yetu kama itikadi kamili.

Presently, the decline in the Muslim Ummah, whether it is political, economic, or intellectual, is due only one reason: the absence of Islam from our lives as a comprehensive ideology.

Jamii katika ulimwengu wa Kiislamu zimepangwa kwa mifumo isiyo ya Kiislamu, zikiwa na sheria chache za Kiislamu zinazohusiana na ndoa, talaka, mirathi, na 'Ibadah; wakati sheria zinazohusiana na utawala, uchumi, elimu, na mambo ya nje hazina mwelekeo wowote wa Kiislamu.

The societies in the Muslim world are organised by un-Islamic systems, sprinkled with a few Islamic rules related to marriage, divorce, inheritance, and „Ibadah; while, laws related to ruling, economics, education, and foreign affairs, have no Islamic orientation.

Kwa mfano, mitaala ya elimu ambayo Waislamu wanatawaliwa nayo haijaundwa ili kuunda utu wa Kiislamu, ambao kwa huo mtu hupima na kutathmini masuala ya maisha kwa mujibu wa Uislamu.

As an example, the educational curricula, to which the Muslims are subjugated, are not designed to create the Islamic personality, whereby the individual judges and evaluate issues of life according to Islam.

Kinyume chake, wale wanaohitimu kutoka mfumo wa elimu katika Ulimwengu wa Kiislamu wanaweka imani yao katika upande wa kiroho wa Uislamu pekee. Wao huangalia maisha kwa msingi wa vitendo au manufaa, na kwa sababu hiyo huanza matendo yanayotokana na fikra hizi, ilhali matendo hayo yangepaswa kuwa yanategemea Dalili kutoka katika Uislamu.

On the contrary, those who graduate from the educational curriculum in the Muslim World limit their belief only to the spiritual aspect of Islam. They view life based on pragmatism or benefit and consequently embark on actions rooted in these thoughts, while these actions should have been based on the Daleel from Islam.

Masuala yanayohusu Aqeedah ya Kiislamu yenyewe, kama vile kufikia hitimisho la kimantiki juu ya kuwepo kwa Allah (SWT), yameachwa katika mtaala wa sasa. Hali hii inatishia kuvunja msingi unaowaunganisha Ummah wa Kiislamu; yaani Aqeedah. Tishio hili linajitokeza katika mfumo wa majadiliano ya Uislamu kama wazo la kifalsafa au fundisho la kidini tu, lisilo na uwezo wa kushughulikia matatizo na matukio ya kisasa.

Issues related to the Islamic „Aqeedah itself, such as arriving at the rational conclusion in the existence of Allah (swt), are omitted from the present day curriculum. This threatens to rip apart the very fabric which binds the Muslim Ummah together; the „Aqeedah. This threat comes in the form of a discussion of Islam as a philosophical idea or a religion dogma, lacking the ability to address contemporary problems and occurrences.

Matokeo ya yote haya yameleta athari kubwa mbaya katika uwasilishaji na uelewa wa Fiqh. Watu katika Ulimwengu wa Kiislamu wanaiona Fiqh kwa mtazamo sawa na ule ambao watu wa Magharibi wanauona masomo ya kitheolojia au ya elimu ya Mungu, yaani kama fani rahisi, inayosomwa ama na wale walio na mwelekeo wa "kidini" au na wale ambao hawana akili ya kutosha kusoma sayansi au teknolojia.

The impact of all this has resulted in a crippling effect on the presentation and comprehension of the Fiqh. People in the Muslim World view the Fiqh in the same light that people in the West view theological or divinity studies i.e. as an easy discipline, studied by either the “religiously” inclined or by those who are not smart enough to study the sciences or technology.

Mtazamo huu wa Fiqh ni matokeo ya moja kwa moja ya mitaala potofu ya elimu iliyopo katika ulimwengu wa Kiislamu. Mifano hii haihusiani tu na mfumo wa elimu; badala yake, inaenea katika jamii nzima, kwa kuwa muundo mzima wa jamii si wa Kiislamu.

This view of the Fiqh is the direct result of the deviant educational curricula present in the Muslim world. These examples are not only related to the educational system; rather, they pervade throughout the entire society, since the entire structure of the society is un-Islamic.

Katika mazingira haya, Ummah inawezaje kustawi tena? Baada ya kuiharibu Khilafah na kisha kutupa uhuru wa kujidai tu, wakoloni walihakikisha kwamba ardhi za Waislamu zingebaki zikiwa zimetekwa kifikra na kiakili. Walilifanikisha hili kwa kuunda pengo katika utu wetu, ambapo tungeliamini 'Aqiidah ya Kiislamu lakini tusiutazame maisha kwa msingi wake. Hivyo tukapoteza imani na kujiamini katika uwezo wa Uislamu kutatua matatizo yetu.

In the midst of this environment, how can the Ummah once again flourish? After destroying the Khilafah and then granting us pseudo-independence, the Imperialists made sure that the Muslim lands would remain ideologically and intellectually occupied. They achieved this by creating a gap in our personality whereby we would believe in the Islamic „Aqeedah yet not view life based on it. Thus, losing the trust and confidence in the ability of Islam to solve our problems.

Kwa hiyo, si ajabu kwamba mitaala ya elimu inayozalisha Waislamu wenye mkanganyiko kama huu imeandikwa na chombo cha kimataifa cha adui wetu, UNESCO, shirika la Umoja wa Mataifa.

Consequently, it is not surprising that the educational curricula producing such confused Muslims are written by the international tool of our enemy, UNESCO, an agency of the United Nations.

Kuelewa hili, kipaumbele cha juu kabisa cha Umma ni kurudisha Uislamu katika maisha yetu kama itikadi hai na kamili. Utekelezaji kamili wa Uislamu na kuutumia kikamilifu ndio utakaokomesha kuporomoka kwa sasa kwa Umma. Kazi hii haipaswi kudharauliwa wala kupuuzwa na Umma. Ni suala la uhai na mauti.

Realising this, the highest priority of the Ummah must be to bring Islam back in our lives as a vibrant and comprehensive ideology. The total application and implementation of Islam will stop the current decline of the Ummah. This task must not be undermined or underestimated by the Ummah. It is a matter of life and death.

"Enyi mlioamini! Mwitikieni wito wa Allah na wa Mtume Wake, atakapowaita kwa lile linalowapa uhai; na jueni kwamba Allah huingilia kati baina ya mtu na moyo wake, na kwamba ni Yeye ambaye mtarejeshwa Kwake." (TMQ Al-Anfal :24)

“O you who believe! Answer the call of Allah and His Messenger, when He calls you to that which will give you life; and know that Allah comes in between man and his heart, and that it is He to whom you shall return.” (TMQ Al-Anfal :24)

Kama ilivyotajwa awali, tunayo bahati ya kuwa katika Umma wa Muhammad ﷺ. Fahari na heshima hii inapaswa kutuchochea, kutuhamasisha na kutuongoza kufanya kazi ili kurejesha hadhi stahiki ya Umma wa Muhammad ﷺ, kama viongozi wa Dunia. Ni Umma ambao unahuisha Aya isemayo:

As mentioned earlier, we are fortunate to be from the Ummah of Muhammad (saw). This pride and honour should stimulate, motivate, and mobilise us to work to regain the rightful status of the Ummah of Muhammad (saw), as leaders of the World. An Ummah, which brings to life the Ayah:

"Hatukukutuma wewe (Ee Muhammad) isipokuwa uwe rehema kwa walimwengu wote" (Al-Anbiyaa: 107)

“We have not sent you (O Muhammad) except as a Mercy to all the Worlds” (TMQ Al-Anbiya: 107)

Rehema hii inaweza kuwasilishwa kwa ubinadamu pale tu Shari‘ah inapotekelezwa kikamilifu, ikijumuishwa katika dola.

This Mercy can only be presented to the humanity, when the Shari‟ah is implemented in totality, embodied in a state.