Therefore, it is in no need for a charter called the Ummah’s charter. It is not right that she should have a national charter, because the Kitaab
and Sunnah oblige it to fight against the patriotic and nationalistic bond. However, the Ummah was affected by the Western thoughts, due to the missionary and cultural invasion, followed by the political and military attack by the Kaafir Western states on the Muslim lands.
The application of Islam in the state and society became far removed from the Ummah after the destruction of the Khilafah state in 1924, the Kitaab and Sunnah lost, in the minds of the Muslims, their political and legislative aspect. The Islamic ‘Aqeedah ceased to be a political creed. As a result of these two matters, the vision of Islam as an ‘Aqeedah and system for life, state and society weakened. However, this ancient Islamic Ummah woke up from its slumber, after the intense suffering caused by her remoteness from Islam and the domination of the West, its thoughts, systems and agents. It woke up after the West showed its true face and the Ummah perceived the corruption of the Western thoughts and systems, the corruption of the socialist and communist thoughts and systems and also the corruption of nationalism and regionalism. It has understood the extent of their danger to it and to its entity as an Ummah.
So, it has returned to Islam to discover in it the solution to its problems. Islam became its hope for salvation and for saving it from its sufferings and hardships. It has begun to view the Islamic Aqeedah as a political creed, and that the Kitaab and Sunnah contain a complete system for life, state and society and they both have a political and legislative aspect. They have come to realise that it cannot be saved or rescued unless it returns to the Kitaab and Sunnah and implements them.
Therefore, it is natural, when the Ummah feels the need to change the current society and believes in the Kitaab and Sunnah, that it would take this Kitaab and Sunnah as the charter for the Ummah and as the source for the constitution and canons. However, adopting the Kitaab and Sunnah as a charter for the Ummah, must be expressed in the form of broad guidelines, in which thoughts are manifested that contain the manner of implementation, so that the Kitaab and Sunnah can be taken as a charter. It should include a study on how to correctly define what the Kitaab and Sunnah mean, in order to guarantee the right course. It must show how to comprehend the Kitaab and Sunnah and how they will be a source of constitution and canons. It is necessary to explain the identity of the state that will be based on the two sources, in order to execute them. Thus, one must adopt the Kitaab and Sunnah as a charter, which is crystallised in the form of broad guidelines that reflect the practical image of the adoption of the charter. It is from this perspective that the idea of this charter has come.
These are the broad lines, which have been crystallised in taking the Kitaab and Sunnah as a charter for the Ummah.