Al-Mu'aanah (Wahala):

Al-Mu'aanah (Wahala): - An-Nahdah (Farfaɗowa) | Quran Course

Daga cikin manyan wajibai da nauyi ke bukata akwai neman ilimi na abin da ake bukata da kuma abin da ake bukata sosai. In ba haka ba, ta yaya mai rike da nauyi zai iya rike wa mutane amana idan bai san menene wannan nauyi ba da abin da ya kunsa? Kuma ta yaya zai yiwu mutane su bi jagorancin wannan mai rike da nauyi alhali shi bai san alkiblar da ya kamata ya jagorance su zuwa gare ta ba? Wanda ya ce: ‘Al-Ummah ba ta mika jagorancinta ga jahili ko matsoraci’ ya fadi gaskiya. Sai dai wannan ba yana nufin mutum ya yi shiru har sai ya san kowane abu ba. Maimakon haka, al'amarin daga bangaren mutum ya ta'allaka ne da yin kudiri mai karfi na sanin abin da ya zama wajibi a sani da abin da yake bukata domin ya cika nauyinsa, da kuma aiwatar da aiki bisa ga ilimin da ya kai gare shi kuma ya fahimta. Manzon Allah ﷺ yana isar da abin da ya ji daga Wahayi da abin da aka saukar masa daga Ubangijinsa, ba tare da yana jiran cikar ilimi ba, kuma ya ci gaba da Da'wah, isarwa da aiwatarwa tsawon shekara ashirin da uku. Yana isar da Aayah, Surah ko Hadeeth nan take da Wahayi ya sauka, sannan ya ce ﷺ:

From amongst the greatest obligations that responsibility demands is the acquisition of knowledge for what is required and needed. Otherwise how can the responsible person be responsible over a people if he does not know what this responsibility is and what it entails? And how is it possible for the people to be led by this responsible person whilst he is unaware of what direction he should be leading them? The one who said: ‘The Ummah does not give its leadership to the ignorant or the coward’ spoke the truth. This does not mean however that the person should remain silent until he has knowledge about everything matter. Rather the issue from the perspective of the person revolves around making the firm resolution to know what is necessary to know and what he requires in order to fulfil his responsibility and to undertake the work in accordance to the knowledge that has reached him and he has understood. The Messenger of Allah (saw) used to convey what he heard from the Wahi (revelation) and what was revealed to him from His Rabb whilst not waiting for the completion of the knowledge and he continued in the Da’wah, conveyance and implementation for twenty-three years. He would convey the Aayah, Surah or Hadeeth as soon as the Wahi had descended and he (saw) said:

Dangane da mutum ɗaya, kuma dangane da Kutla, to yana daga cikin manyan wajibanta ta fahimci abin da take buƙata da abin da take bukatar ya zama, kuma ta fahimci nauyin da ke kanta sosai, ta san matsayinta da yiwuwar cewa za ta jagoranci matasanta, Ummah ma har ma duniya baki ɗaya idan ta kai ga matakin nauyinta na gaske. Saboda haka, yana da muhimmanci kuma wajibi ta zana tsari da cikakken shiri dalla-dalla game da abin da take son ta horar da matasanta da shi da kuma tarbiyyantar da su da shi, don ta samu amincewa da yardar Ummah, ta jagorance ta bisa ga wannan shiri, tana mai cikakkiyar fahimtar abin da ke faruwa a duniya da ke kewaye da ita ta fuskar hakikanin al'amura da abubuwan da ke faruwa. Wannan kuwa domin Kutla ta iya gabatar da mafita da magunguna masu dacewa, ingantattu kuma daidai, tana mai sanin cewa hakikanin al'amura da abubuwan da ke faruwa koyaushe suna canzawa, kuma ba sa tsayawa daga canzawa. Daukar matsayi game da waɗannan hakikanin al'amura da abubuwan da ke faruwa, tare da gabatar da mafita da magunguna, abu ne wajibi dangane da bin misalin abin da ya zo a cikin Alƙur'ani. Hakan ya faru ne saboda an saukar da shi a kan hakikanin al'amura da lamuran da suka faru, ya fallasa makircin da ake shiryawa, kuma ya magance abin da ya faru ta fuskar hankali, har ma ya yi magana ga wanda ya hana wani yin Salla.

This relates to an individual, as for the Kutlah, then it is also of its greatest obligations to understand and be aware of what it requires and needs and to fully comprehend its responsibility, understand its position and the possibility of it taking the leadership over its youth, Ummah and even the world when it comes within the realm of its actual responsibility. This makes it essential and indispensable to put down a blueprint and complete detailed planning in regards to what it wants to culture and raise its youth with and so that it can earn the trust and confidence of the Ummah and lead her in accordance to the planning, whilst fully comprehending what is happening in the world around her in terms of realities and events. This is so that the Kutlah is capable of presenting suitable solutions and treatments that are sound and correct whilst realising that the realities and events are always changing and never stop changing. Adopting a position towards these realities and events whilst presenting solutions and treatments is a necessary matter in respect to following the example of what came in the Qur’aan. This is because it was revealed upon the realities and incidents, it exposed the schemes and conspiracies that were being hatched and it addressed what happened intellectually, to the extent that it even addressed the one who forbade another to perform the Salaah:

Mawaƙin ya ce: Zalunci da ake sha a hannun waɗanda suke kusa da mutum (ta dangantaka) ya fi tsanani sau da yawa.

The poet said: The Zhulm (oppression) suffered at the hands of those who are close (in relation) is more severe many times over.

Irin wannan wahala tana daga cikin Sunnar Allah (SWT) game da halittunSa, kuma Ya bada labarin abin da ya faru ga Annabawan da suka gabace shi ga Manzonsa. Misali, akwai Sayyidina Nuhu (AS) wanda aka jarraba shi aka gwada shi ta fuskar matarsa da ɗansa.

This type of suffering is from the Sunnah of Allah (swt) in regards to his creation and He narrated upon His Messenger what had happened with the Anbiyaa’ (Prophets) who preceded him. So there is the example of Sayyidunaa Nuh (as) who was put on trial and tested in respect to both his wife and son:

Allah (SWT) ya ce:

Allah (swt) states:

Allah ya ba da misali ga waɗanda suka kafirta: matar Nuhu da matar Lutu. Suna ƙarƙashin bayi biyu daga cikin bayinmu salihai, amma suka ci amanarsu (At-Tahreem 10).

Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them (At-Tahreem 10).

Kuma Ya ce (SWT):

And He (swt) says:

Nuhu ya kira ɗansa wanda yake nesa da su: "Ya ɗana, ka hau tare da mu, kada ka kasance tare da kafirai." Amma ya ce: "Zan nemi mafaka a kan dutse, zai kiyaye ni daga ruwan." Ya ce: "Babu mai kiyayewa a yau daga umarnin Allah, sai wanda Allah ya yi masa rahama." Sai raƙuman ruwa suka shiga tsakaninsu, shi kuma ya kasance daga cikin waɗanda aka nutsar.

And Nuh called to his son who was apart [from them]: "O my son, come aboard with us and be not with the disbelievers. But] he said, "I will take refuge on a mountain to protect me from the water." [Nuh] said: "There is no protector today from the decree of Allah, except for whom He gives mercy." And the waves came between them, and he was among the drowned (Hud 42-43).

Kuma Ya (SWT) ya saukar da labaran al'ummomi daban-daban da abin da suka aikata wa annabawan da aka aika zuwa gare su, ciki har da abin da aka ruwaito game da Bani Isra'ila, abin da suka aikata, da yadda suka kashe annabawa ba tare da wani hakki ko uzuri ba.

And He (swt) revealed the stories of the different nations and what they did to the prophets who had been sent to them including what was narrated about Bani Isra’eel, what they did and how they killed the prophets without any right or justification.

Wannan wahala tana cikin Sunnar Allah, kuma Shi (SWT) yana cewa:

This suffering is part of the Sunnah of Allah and He (swt) says:

Amma ba za ka taɓa samun wani canji a hanyar (Sunnah) ta Allah ba, kuma ba za ka taɓa samun wani sauyi a hanyar (Sunnah) ta Allah ba (Al-Faɗir 43).

But you will never find in the way (Sunnah) of Allah any change, and you will never find in the way (Sunnah) of Allah any alteration (Al-Faatir 43).

Kuma muna da Manzonmu da kuma mafi kyawun misali a gare mu ﷺ, domin mu ga girman jarrabawar da mutanensa suka zaɓa su jefa shi a cikinta. Akwai kawunsa Abu Lahab da matarsa, da Quraishawa da matsayinsu na adawa da shi, da kuma yadda dukkan Larabawa suka haɗu a kansa kamar suna harba kibiya ɗaya daga baka guda. Ga kuma addu'ar Manzon Allah ﷺ mai kyau lokacin da ya dawo daga Ta'if bayan an ƙi shi, aka far masa, aka jefe shi da duwatsu daga 'yan ta'addan Banu Thaqif:

And we also have our Messenger and our best example (saw) to see the extent of the trials that his own people chose to him put him through. There was his Uncle Abu Lahab and his wife, Quraish and their positions of hostility against him and all of the Arabs unified against him as if they were shooting an arrow from a single bow. And here is the beautiful Du’aa of the Messenger of Allah (saw) when he returned from Taa’if after being rejected, set upon and stoned by the thugs of Bani Thaaqif:

"Ya Allah! Gare Ka nake kai korafin raunin ƙarfina, da rashin iyawata, da ƙasƙancina a idon mutane. Ya Mafi Jin ƙai daga cikin masu jin ƙai. Kai ne Ubangijin masu rauni da waɗanda ake zalunta, kuma Ubangijina ne ma. Ga wane ne Ka damƙe ni? Ga wani baƙo mai nisa da zai karɓe ni da ƙiyayya? Ko kuwa ga abokin gaba da Ka ba shi iko a kaina? Ba ruwana, matuƙar Ba Ka fushi da ni ba. Amma alherinka ya fi muhimmanci a gare ni. Ina neman mafaka a hasken fuskarka, wanda ta haskaka dukkan duhu, kuma ta daidaita al'amuran duniya da lahira, don kada Ka sauke fushinka a kaina, ko kada hasalarka ta same ni. Amma naka ne alhakin tsawatarwa har sai Ka yarda. Babu ƙarfi, babu iko sai da Kai."

“O Allah! To You do I complain of the weakness of my strength, of my helplessness and of my lowliness before men. O most Merciful of the merciful. You are the Lord of the weak and oppressed and my Lord too. Into whose hands have you entrusted me? Unto some far off stranger who receives me with hostility? Or unto a enemy whom you have empowered against me? I care not, so long as You are not angry with me. But Your favour is much more significant to me. I take refuge in the light of Your countenance whereby all darknesses are illuminated and all things of this world and the next are rightly ordered, lest You make descend Your anger upon me or lest Your wrath beset me. Yet it is Yours to reproach until You are well pleased. There is no power and no might except with You>>.

Kuma ta hanyar duba Sahabbansa masu daraja (rah) da wahalhalu da adawar da suka fuskanta daga 'ya'yansu, ubanninsu, iyayensu mata da danginsu, za ka ga mafi kyawun misali na wannan gaskiyar. Akwai Abu Bakr (ra) wanda mahaifinsa da ɗansa suka sa shi a gwaji, da Abu ‘Ubaidah (ra) wanda aka jarraba shi da ɗansa, da Sa’d Ibn Abi Waqqaas (ra) wanda aka jarraba shi da mahaifiyarsa, sannan akwai wani babban rukuni daga cikinsu da suka yi Hijira zuwa Al-Habashah (Habasha) suna gudun da addininsu. Ba su da wani mai taimako ko mai goyon baya daga iyalansu ko danginsu sai Allah (swt), kuma Allah ya isa ya zama Wakili.

And by taking a glance at his Noble Sahaabah (rah) and the suffering and hostility they encountered from their children, fathers, mothers and relatives you will see the best of examples of this reality. So there was Abu Bakr (ra) who was put on trial by his father and son, Abu ‘Ubaidah (ra) who was tested with his son, Sa’d Ibn Abi Waqqaas (ra) was tested with his mother and there was a large group from amongst them who had to perform Hijrah to Al-Habashah (Ethiopia) fleeing with their Deen. They did not have a helper or supporter from their families or relatives other than Allah (swt) and Allah is sufficient as a Wakeel.

Wannan shi ne ainihin abin da ke faruwa ga Kutlah da matasanta dangane da wahala, da abin da ake buƙata na haƙuri da juriya idan iyalansu da danginsu suka fuskance su, da matsayin da dole ne su ɗauka game da wannan al'amari. Saboda haka, ƙungiya ko jam'iyya (Kutlah) ba za ta iya tsammanin samun goyon baya da taimako ba sai bayan ta jure jarrabawoyi da tsayawa kyam a fuskarsu.

This then is the very same that befalls the Kutlah and its Shabab in terms of suffering and what is needed of patient perseverance when being confronted by their family and relatives and the positions that they must adopt in relation to this matter. So the individual or party bloc (Kutlah) cannot expect to gain the support and assistance except after enduring the tests and standing firm in the face of them.

Yana da al'ada kuma a bayyane cewa mutane za su nuna adawa tare da hana duk wata sabuwar ra'ayi da ke neman sauya tsarin rayuwarsu da salon da suka rungumi. Za su ƙi duk abin da ke nufin cikakken canji a alaƙar da ke haɗa su tare, wadda al'ummarsu ta gina bisa tushenta, da muradunsu da tsarinsu suka ginu a kai, baya ga abin da motsin zuciyarsu da jin dadinsu suka haɗu a kai. Kuma muna da a cikin Manzon Allah ﷺ mafi kyawun misali na wannan gaskiya, domin ba kiransa zuwa tauhidin Allah da bautarSa ne ya tada fushin Quraishawa da Larabawa ba. Hakan ya faru ne saboda akwai wasu kafin shi da suke yin haka, kamar Jama'atul Hanafiyyah (ƙungiyar masu tauhidi), wadda ta haɗa da irin su Waraqah bin Naufal da Qas bin Sa'idah Al-Iyadi, waɗanda suke yin jawabi ga mutane a kasuwar 'Ukaz suna cewa: "Qas ya rantse da Allah, babu zunubi a gare shi, kuma ga Allah akwai addini wanda ya fi addinin da kuke bi." Duk da haka Larabawa ba su nuna adawa da shi ba, ba kuma su tsaya masa ba, saboda bai tsaya yana adawa da alaƙar da ke tsakaninsu ba, ba kuma ya yi gaba da muradunsu ko tsarin rayuwarsu ba.

It is a natural and obvious matter to expect the people to be hostile to and stand in the way of any new idea that aims at changing the model and style of life that they are living and have adopted. They will naturally oppose anything which targets a complete change in the relationships that connect them together and upon the basis of which their society has been formed and their interests and systems have been built, in addition to that which their feelings and sensations have unified upon. And we have in the Messenger of Allah (saw) the best example of this reality as it wasn’t his invitation to the oneness of Allah and His worship that stirred the anger of the Quraish and the Arabs. This is because there were others before him who used to do this like the Jamaa’ah Al-Hanafiyah (the monotheistic group) who included the likes of Waraqah Bin Naufil and Al-Qas Bin Saa’idah Al-Iyaadi who used to address the people in the market of ‘Ukaazh and say: ‘Qas swears by Allah, there is no sin in him, to Allah belongs a Deen that is better than the Deen that you are following’. Despite this the Arabs were not hostile towards him nor did not stand against him and this is because he did not stand in opposition to and challenge the relationships that existed between them, nor did he stand against their interests or their model of living.

Amma lokacin da suka ji Manzon Allah ﷺ yana ce musu: <<Ku ce Laa Ilaaha Illallah, za ku samu nasara>>, da kuma lokacin da suka ji abin da ya zo masa daga ayoyin Alkur'ani, sai suka fahimci sakamakon hakan, kuma ya bayyana a gare su cewa yana so ya canja ra'ayinsu game da rayuwa, ya rushe tsarinsu na yanzu, ya gina sabon tsari bisa sabon tushe da sabon ra'ayi game da rayuwa. Wannan zai kai ga karshen muradunsu, da shugabancinsu, kuma zai sa iko a mulki ya koma ga Allah ba gare su ba. Saboda haka tawayensu, adawarsu da kokarinsu na kawar da Da'wah sun dogara ne bisa wannan fahimta. Fada ya kasance tsakanin Manzon Allah ﷺ da sahabbansa (rah) a gefe guda, da Kuraishawa da Larabawa a daya gefen. Wadanda suke raunana an azabtar da su, kamar Bilal, 'Ammar, Yasir, Sumayya da Abdullahi Ibn Mas'ud, da sauran da yawa (rah), yayin da wadanda suke iya yin hijira, kamar Ja'far, 'Uthman da Abdullahi Bin Jahsh, da sauransu (rah), suka yi hijira. Kuma yaya kyau bayanin da Ubangijin talikai ya yi game da wannan gaskiya ta wahala da ladan hakuri da juriya lokacin da ya ce (swt):

However when they heard the Messenger of Allah (saw) saying to them: <<Say Laa Ilaaha Illallah and you will be successful>> and when they heard what came to him from the verses of the Qur’aan, they realised the consequences of that and it became clear to them that he wanted to change their viewpoint towards life, to demolish their present entity and to build a new entity upon a new basis and upon a new viewpoint for life. This would lead to the end of their interests, their leadership and would make the sovereignty in ruling belong to Allah and not to them. As such their revolt, hostility and their efforts to finish off the Da’wah was based upon this realisation. The confrontation was between the Messenger of Allah (saw) and his companions (rah) on one side and the Quraish and the Arabs on the other side. The weak were tortured like Bilaal, ‘Ammaar, Yaasir, Sumayyah and ‘Abdullah Ibn Mas’ood amongst many others (rah) whilst those who were able to made Hijrah like Ja’far, ‘Uthmaan and Abdullah Bin Jahsh amongst others (rah) did so. And how beautiful is the description that the Lord of the worlds has given to this reality of suffering and the rewards of patient perseverance when he (swt) says:

Ku tuna lokacin da kuke kaɗan, ana raina ku a cikin ƙasa, kuna tsoron cewa mutane za su kwashe ku, sai Ya tsare ku, ya ƙarfafa ku da taimakonSa, kuma ya azurta ku da abubuwa masu kyau — domin ku gode.

And remember when you were few and oppressed in the land, fearing that people might abduct you, but He sheltered you, supported you with His victory, and provided you with good things - that you might be grateful (Al-Anfaal 26).

Halin ya kai ga matsayin da mutum ya ji tsoron rayuwarsa, kuma Kutlah ta ji tsoron tsira da wanzuwarta, tana tsoron cewa mutane za su kwace ta su kawar da ita daga wanzuwa. Quraishawa suka haɗa kai da juna don kauracewa su, suka kuma daure Manzon Allah ﷺ, da waɗanda ke tare da shi, da waɗanda ke goyon bayansa a unguwannin Makkah. An same su da duk abin da ake iya tunani, kuma aka adawa da su aka tsaya musu da kowane irin salo da ake iya tunani.

The situation was such that it reached the point where the individual feared for his life and the Kutlah feared for its survival fearing that people would hijack it and remove it from existence. The Quraish allied with one another to boycott them and imprisoned the Messenger of Allah (saw), those who with him and those who supported him in the outskirts of Makkah. They were struck by everything that was conceivable and were opposed and stood against with every imaginable style.

Kutlah ko Hizb (ƙungiyar siyasa) tana aiki don sauya al'umma, da alaƙoƙin dindindin da ke tsakanin mutane, da tsarin da yake tsara waɗannan alaƙoƙi, da kuma ra'ayin mutane game da rayuwa. Sannan tana aiki wajen gina al'umma bisa sabbin tunani da ji, don sa alaƙoƙi su gudana bisa sabbin dokoki, da kafa tsarin da yake tsara alaƙoƙi bisa sabbin tushe da ƙa'idodi. Tana neman kula da muradun mutane ta sabon tsari, da kafa wani takamaiman ra'ayi na rayuwa wanda yake bayyana ma'anar da manufar wanzuwarsu a rayuwa. Saboda haka, duk wata Kutlah ko Hizb da take gudanar da dukkan waɗannan al'amura dole ne ta fahimta kuma ta lura cewa a kore ta, a ƙauracewa ta, a yanke wuyanta da hanyoyin samun kuɗinta, na daga cikin abubuwan da za ta fuskanta tana shan wahala a cikinsu yayin da take gwagwarmaya da aiki don samar da tunaninta a cikin hakikanin rayuwa.

The Kutlah or Hizb (political group) works to change the society, the standing permanent relationships that exist amongst the people, the system that regulates these relationships and the people’s viewpoint in life. It then works to build a society upon new thoughts and sentiments, to make the relationships proceed in accordance to new laws and to establish a system that regulates the relationships upon new bases and principles. It seeks to take care of the people’s interests by a new model and establish a new specific viewpoint in life that explains the meaning and purpose of their existence in life. It naturally follows that any Kutlah or Hizb that is undertaking all of these matters must realise and take into account that being cast out, boycotted, having their necks and sources of income cut represents some of what they will be afflicted with and suffer from whilst engaging in their struggle and work to generate its thought within the reality of life.

Allah (SWT) ya ce:

Allah (swt) says:

Lalle masu haƙuri za a ba su ladansu ba tare da lissafi ba (Az-Zumar 10).

Verily the patient will be given their reward without account (Az-Zumar 10).

Kuma Shi (SWT) Yana siffanta su da cewa:

And He (swt) describes them as:

Sai dai waɗanda suka yi imani kuma suka aikata ayyuka nagari, suka kuma yi wa juna wasiyya da gaskiya, suka kuma yi wa juna wasiyya da haƙuri. (Al-'Asr 3)

Except for those who believe and do righteous acts and enjoin one another to the truth and enjoin one another upon patience (Al-‘Asr 3).

Ko kamar yadda Ya (SWT) ya ce:

Or as He (swt) said:

Ka riƙe kanka da haƙuri tare da waɗanda suke kiran Ubangijinsu safe da yamma, suna neman yardarSa. Kada idanunka su wuce zuwa gare su, suna son ƙawar rayuwar duniya, kuma kada ka yi biyayya ga wanda zuciyarsa Muka sa ta yi sakaci da ambatonMu, wanda ke bin son zuciyarsa, al'amarinsa kuma ya zama ɓata. (Al-Kahf: 28)

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect Al-Kahf 28).

Manufar ita ce kafa Musulunci a cikin hakikanin rayuwa, wanda ke nufin sanya dokokin Musulunci su zama masu daidaita halayya da ɗabi'un mutane, baya ga sanya dokokin Musulunci su zama tushen abin da ke daidaita dangantakar da ke tsakanin al'umma. Haka kuma yana nufin sanya iko na gaskiya ga Shari'a (dokar Musulunci ta Allah), da kuma isar da Musulunci zuwa ga duniya har sai an kafa hujja da dalili a kan ɗan Adam, a fitar da mutane daga duhu a kai su ga haske. Wannan shi ne ma'anar kawo Musulunci cikin hakikanin rayuwa, da kuma ma'anar gina Ummah, sauya abin da al'umma ta dogara a kai, da kafa Daula wacce ke ɗaukar nauyin aiwatar da Musulunci a cikin gida da kuma ɗaukarsa a matsayin kira ga duniya.

The objective is to establish Islaam within the reality of life which means making the rulings of Islaam the regulator of the people’s behaviour and conduct, in addition to making the Islamic rules the basis of what regulates the relationships that exist within the society. It also means making the sovereignty belong to the Shar’a (Divine Islamic legislation) and to carry Islaam to the world until the proof and argument has been established upon mankind and the people have been taken out of the darkness and brought into the light. This is what bringing Islaam into the reality of life means and what it means to build an Ummah, change what the society is upon and to establish a State that takes over the responsibility to apply and implement Islaam internally and to carry it as an invitation to the world.

Aikin yana nufin gina Al'umma da canza tunani da ra'ayoyin da al'umma ta kafu a kansu. Wannan aiki yana nufin bayyana da kuma fito da lalacewar dangantakar da ake da ita a tsakanin mutane, ko dangantakar da ke tsakanin daidaikun mutane da juna, ko dangantakar da ke tsakanin jama'a da hukumar zartarwa da mulki, ko lalacewar dangantakar da ke tsakanin hukumar zartarwa da sauran cibiyoyi da sassa. Idan aka yi wannan aiki, ko da kuwa ta hanyar amfani da ƙarfin tunani kaɗai, inda ake gabatar da madaidaiciyar hanya a gaban karkatacciyar hanya, to wannan aiki zai tada hankali ya kuma tsokano waɗanda aka sanya a kan muƙaman mulki kuma suke da alhakin aiwatar da tsarin. Zai tsokane fushinsu, ya kuma sa su yunƙurin kawo ƙarshen wannan Da'awa ta hanyoyi daban-daban, mafi ƙanƙanta kuma mafi sauƙi daga cikinsu shi ne ɗaurin kurkuku. Wannan saboda sun fahimta kuma sun gane cewa kasancewar wannan tunani a cikin Al'umma yana nufin ɓacewar ikonsu na mulki da ƙarshen muradunsu.

The work aims to build an Ummah and to change the thoughts and sentiments that the society is established upon. This work means that the corruption of the standing relationships is made evident and clear to the people, whether these are relationships that exist between the individuals amongst themselves or relationships that exists between the people and the executive body and authority, or the corruption of the relationships between the executive body and the other institutions and departments. If this work was undertaken and even if it was only undertaken by utilising the power of thought alone where the straight line is presented in front of the crooked line, this work would still unsettle and provoke those who have been placed in the positions of authority and are responsible for the implementation of the system. It will provoke their anger and push them towards attempting to finish off this Da’wah using many different styles to achieve this, the least and lightest of which is imprisonment. This is because they comprehend and realise that the existence and presence of this thought within the Ummah would mean for them the disappearance of their ruling authority and the end to their interests.

Fir'aun misali ne na irin wannan zalunci da kaskanci, saboda zalunci da danniya da ya kaddamar a kan mutane, da kuma abin da suka sha na wulakanci da raini, har ya kai ga ya bukaci mutane su bauta masa.

Fir’aun is an example of such tyranny and cruelty due to the oppression and suppression that he unleashed upon the people and due to what they suffered in terms of humiliation and contempt, to the point that he even demanded that the people worship him.

Ban san wani abin bautawa ga ku ba face ni (Al-Qasas 38).

I have known of no other God for you (to worship) other than me (Al-Qasas 38).

Ubangijin halittu ya siffanta shi da kasancewa daga cikin masu aikata ɓarna a cikin ƙasa, kuma a matsayin azzalumi mai zalunci. Duk da haka, wannan Fir'auna ya amince ya yi yaƙi da hujja da hujja, da shaida da shaida. Allah (SWT) ya bada labarin abin da ya fito daga harshen Fir'auna lokacin da ya ce:

The Lord of the worlds described him as being from amongst those who cause corruption on the earth and as a tyrant and oppressor. However despite that this Fir’aun accepted to fight proof against proof and evidence against evidence. Allah (swt) narrated what was upon the tongue of Fir’aun when he said:

Fir'auna ya ce: "To, wane ne Ubangijinku biyu, ya Musa?" Ya ce: "Ubangijinmu shi ne wanda ya ba kowane abu surarsa, sannan ya shiryar da shi." Ya ce: "To yaya lamarin al'ummomin da suka gabata yake?" Ya ce: "Sanin hakan yana wurin Ubangijina a cikin littafi. Ubangijina ba ya yin kuskure, ba ya kuma mantawa." (Ta Ha 49-52).

[Pharaoh] said: "So who is the Lord of you two, O Moses?" He said: "Our Lord is He who gave each thing its created form and then guided [it]." [Pharaoh] said: "Then what is the case of the former generations?" [Moses] said: "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets." (Ta Ha 49-52).

Bayan haka, Fir'auna ya haɗu da mukarrabansa da masu ba shi shawara, sai suka ce: "Lallai waɗannan biyu masu sihiri ne, suna so su kore ku daga ƙasarku da sihirinsu, su kuma kawar da tafarkinku mafi kyau" (Ta Ha 63).

Following this Fir’aun met with his inner circle and advisors and they said: They said: "Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way (Ta Ha 63).

Suka ce:

And they said:

Suka ce: "Ku jinkirta shi da ɗan'uwansa na ɗan lokaci, ku aika zuwa garuruwa don tattarawa."

They said: "Delay him and his brother for a while and go out to the cities to gather.

Kowane malamin sihiri, gwani, za a kawo shi gare ku (Ash-Shu'araa 36-37).

Every learned, skilled magician will be brought to you (Ash-Shu’araa 36-37).

Sai Fir'aun ya haɗu da Musa (as) ya ce:

Then Fir’aun met with Musa (as) and said:

Ya ce: "Shin ka zo mana ne don ka fitar da mu daga ƙasarmu da sihirinka, ya Musa?

He said: "Have you come to us to drive us out of our land with your magic, O Moses?

"Ta ce: "Lallai za mu kawo maka sihiri irinsa, saboda haka ka sanya mana alƙawari tsakaninmu da kai, wanda ba za mu saɓa masa ba, kai ma kada ka saɓa masa, a wuri tsakani." {Musa} ya ce: "Alƙawarinku shi ne ranar bikin idi, lokacin da mutane za su taru da safe."" (Ta Ha 59).

Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned." [Moses] said: "Your appointment is on the day of the festival when the people assemble at mid-morning.”َ(Ta Ha 59).

Yaya ban mamaki da wannan tattaunawa da ta zo a cikin Suratu Ta Ha, wadda ta faru tsakanin Musa (AS) da wannan azzalumi! Subhanallahi, wannan Fir'auna wanda aka siffanta shi da zalunci da kaifin zuciya, yana karɓar yin gasa ta hujjoji, kuma yana yarda a gabatar da dalilai da hujjoji a gaban idanu da kunnuwan mutane. To idan wannan shi ne misalin wanda aka siffanta da zalunci, danniya da kaifin zuciya ba bisa ka'ida ba, to menene gaskiyar masu mulki da ke sarrafa wuyoyin mutane a wannan zamani? Gaskiyar al'amari ita ce, su ne waɗanda ba sa karɓar a soki ko da doka ɗaya ko tsari ɗaya, kuma ba sa barin a soki tsarin da ke daidaita dangantakar mutane. Kuma menene sakamakon wanda ya aikata hakan, sai dai a daure shi, a azabtar da shi, a kashe shi ko a kore shi daga gidansa. Wannan shi ne gaskiyar da ba makawa da ke fuskantar duk wata Ƙungiya (Kutlah) da take aiki don fuskantar tsarin da gwamnati, kuma babu wata hanya ko wata dabara da za ta iya kaiwa ga gina al'ummar Musulunci, gyara al'umma, sauya tsarin da kafa tunanin nan a zahirin rayuwa.

How amazing is this dialogue that has come in Surah Ta Ha and took place between Musa (As) and this tyrant! Subhaanallah, this Fir’awn who has been described with tyranny and ruthlessness accepts a battle of proofs and accepts for the evidences and proofs to be presented in front of the eyes and ears of the people. So if this was the example of the one described with oppression, suppression and arbitrary ruthlessness then what is the reality of the rulers presiding over the necks of the people in this day and age? The truth of the matter is that they are those who do not accept for even one rule or law to be criticised or allow any criticism of the system that regulates the relationships of the people. And what is the recompense for the one who does that except that he will be imprisoned, tortured, killed or driven from his home. This is the inevitable reality facing any Kutlah that is working to confront the system and regime and there is no other way or alternative method that can possibly lead to the building of the Ummah, correct the society, change the system and establish the thought in life’s reality.

Wannan saboda al'umma an kafa ta ne bisa dangantakoki na dindindin da ke tsakanin mutane, kuma sukar kowace dangantaka tana nufin sukar tsarin mulki da tsarin zamantakewa da ke kan kujera. Sukar Nizhaam (tsari/mulki) wani bangare ne na aikin da ke neman kawar da shi. Duk da haka, aikin kawar da mulkin, a idon mai mulki, laifi ne, kuma wanda ke aikata shi, a idon doka, mai laifi ne wanda ya cancanci hukunci. Aikin da ke nufin canza dangantakokin zamantakewa yana bukatar a fallasa lalacewar wadannan dangantakoki, baya ga lalacewar mulki da tsari. Saboda haka, wahala da hakuri wani abu ne wajibi, kuma saboda haka ladan yana da girma kuma sakamakon yana da yawa. Manzon Allah ﷺ ya ce: <<Mafi alherin shahidai shi ne Hamzah (ra) da mutumin da ya tsaya gaban sarki azzalumi, aka kashe shi saboda haka>>. Kuma akwai wani lada mafi girma da sakamako mafi yawa fiye da kasancewa a cikin tafiyar shugaban shahidai, Hamzah Ibn Abdul Mutallib (ra), zakin Allah kuma kawun Manzon ﷺ a wurin uba.

This is because the society is established upon the permanent relationships that exist between the people and the criticism of any relationship is inevitably a criticism of the standing regime and system. Criticising the Nizhaam (system/regime) is part and parcel of the work that is attempting to remove it. However the work to remove the regime in the view of the ruler is a crime whilst the one undertaking the action in the view of the law is a criminal who deserves to be punished. The work that aims at changing the societal relationships necessitates that the corruption of these relationships be exposed, in addition to the corruption of the regime and system. For this reason suffering and patience is an obligatory matter and due to this the recompense is great and the reward is plentiful. The Messenger of Allah (saw) said: <<The best of martyrs is Hamzah (ra) and a man who stands up to an oppressive ruler and is killed for that>> and is there any better recompense and more plentiful rewards than being in the company or ranks of the master of martyrs, Hamzah Ibn Abdul Mutallib (ra), the lion of Allah and the paternal uncle of the Messenger (saw).

Ta yaya za a sasanta tsakanin wannan aiki da kuma kare kai da lafiyar jiki da walwala? Aikin Da'wah yana nufin bayyana Haqq (gaskiya) da kawar da Baatil (karya), wato fallasa cin hanci da rashin adalci da ke cikin dangantakar da ake da ita tsakanin mutane, da fallasa tsarin mulki da gwamnatin da ke da alhakin aiwatar da wadannan dangantaka. Haka abin yake ko dangantakar tattalin arziki ce, ko ta zamantakewa, ko ta al'ada. Wannan saboda kundin tsarin mulki da dokoki ne suka tsara wadannan dangantaka suka kuma bayyana yadda ya kamata su gudana. Hakan ya hada da komai daga abin da ake fada a titi, zuwa kayan da ake saye da sayarwa, gida da ake haya, kayan da ake shigo da su, mace da ake aure, dukiya ko gado da ake barin wa magada, gudanar da makaranta da darussan da ake koyarwa a cikinta, da sauran al'amura masu yawa. Dukkan wadannan dangantaka dokoki ne ke tafiyar da su, kuma shugaba ne ke aiwatar da su. Saboda haka, fallasa wata cuta a daya daga cikin wadannan fannoni babu makawa yana nufin fallasa laifuffan shugaba da hukumomin da ke da alhakin aiwatarwa, kuma ana ganin wannan a matsayin laifi wanda ke kaiwa ga daurin kurkuku ko kisa ga wanda ya aikata shi. A daya bangaren kuma, kare kai da tsaro na bukatar barin wannan aiki da kaurace masa. To ta yaya za a sasanta tsakanin wannan aiki da tsaro da walwalar kai? Daukar wannan aiki na nufin kurkuku da tsanantawa, yayin da barin aikin ke nufin zunubi da jawo fushin Ubangijin bayi.

So how can we reconcile between two opposing and contradictory matters (the work of the Da’wah and personal safety and wellbeing)? The work means manifesting the Haqq (truth) and taking down the Baatil (falsehood) which means exposing the corruption of the current relationships existing between the people and exposing the system and regime that is responsible for applying these relationships. This is the same whether these relationships are economic, social or cultural. This is because the constitution and laws are what have specified these relationships and explained how they should proceed. This includes all what happens in the street to what words are spoken, in addition to goods that are bought and sold, a house that is rented, goods that imported, a woman that is married, wealth or property left for inheritance, the running of a school and the subjects that are taught within it amongst many other matters. So all of these are relationships that are governed and regulated by the law and the ruler is the one who implements them. Therefore exposing any corruption in any of these areas inevitably means exposing the corruptions of the ruler and the bodies that are responsible for their implementation and this is considered a crime that leads to imprisonment or death for the one who has perpetrated it. On the other hand self preservation and safety necessitates abandoning and leaving this work. So how can we reconcile between this work and personal safety and wellbeing? Undertaking the work means prison and persecution whilst abandoning the work means sinfulness and earning the anger of the Lord of the servants.

Allah (SWT) ya umurce mu da wannan aiki:

Allah (swt) has commanded us with this work:

Kuma a cikinku a samu al'umma mai kira zuwa ga alheri, mai umurni da abin da yake kyau, mai hana abin ƙi. Waɗannan su ne masu rabauta (Aali 'Imraan 104).

And let there be from amongst you an Ummah that calls to the Khair (Good) and orders the Ma’roof (the good) and forbids the Munkar (the bad) and they are those who are successful (Aali ‘Imraan 104).

Kuma ya ce (ﷺ): <<Lallai ne ku yi umarni da kyakkyawa, kuma ku hana mummuna, in ba haka ba Allah zai sa miyagunku su rinjaye ku, sa'an nan kuma mafi kyawunku su yi du'a'i, amma ba za a amsa musu ba>> (Al-Bazzaar da At-Tabaraani a cikin Al-Awsat). Kuma ya ce (ﷺ): <<Wanda ya yi shiru a kan Haqq (gaskiya) shaidan ne akhras (bebe)>> ko kuma da makamancin wannan lafazi. To ta yaya za mu hada tsakanin aiwatar da wannan aiki da zaman gidan kurkuku, ko tsakanin biyayya ga Allah da jin dadin kanmu da tsaronmu?

And he (saw) said: <<You must enjoin the good and forbid the bad or Allah will make your evil ones dominate over you and then your best will make Du’aa and they will not be answered>> (Al-Bazzaar and At-Tabaraani in Al-Awsat). And he (saw) said: <<The one who is silent over the Haqq (truth) is a Shaitaan Akhras (mute)>> or in a wording that is similar. So how do we reconcile between undertaking the work and imprisonment, or between obedience to Allah and our personal wellbeing and safety?

A gaskiya aikin yana bukatar wahala, haƙuri, da umarni zuwa ga haƙuri. Kuma wannan shawara ce za ta ƙayyade ma'anar rayuwar mutum. Matsayin da ya ɗauka zai iya zama babbar asara a gare shi, idan ya yanke shawarar barin aikin, ko kuma zai iya zama babban nasara a gare shi, idan ya shiga aikin kuma ya yi umarni zuwa ga gaskiya da haƙuri.

In truth the work necessitates suffering, perseverance and enjoining upon patience and it is this decision that will define the meaning of the person’s life. The position he takes can either mean the greatest loss for him, if he decides to leave the work or it can mean the supreme success for him, if he engages in the work and enjoins upon the truth and patience.

Kuma Allah ya yi wa wanda ya ce rahama: "Wallahi, da ban sami adawa da turjiya daga iyalina da mutanen da suke kusa da ni ba, kuma da ban sami hamayya da turjiya daga mutane ba, kuma da ba a adawa da ni a yaƙe ni daga gwamnatocin da suke kan mulki yanzu ba, to da na yi shakka game da tafarkin da nake bi, domin ma'auni na da mizanina suna cikin maganarsa ﷺ: 'Babu hutu bayan yau, ya Khadija'. Hanyata kaɗai ita ce hanyar da ya bi, baya ga abin da Allah (SWT) ya bada labari game da rayuwa da tafarkin Annabawa da Manzanni na farko, da abin da suka sha wahala daga mutanensu da iyalansu. Kuma yana da ma'ana sosai maganar Waraqa bin Naufal lokacin da ya ce wa Manzon Allah ﷺ: 'Idan na rayu har zuwa ranar da za a fitar da kai, to zan goyi bayanka sosai.' Manzon Allah ﷺ ya ce: 'Shin za su fitar da ni?' Ya ce: 'Babu wanda ya zo da irin abin da ka zo da shi face an fitar da shi.'"

And may Allah’s mercy be upon the one who said: ‘By Allah, if I was not to find resistance from my family and the people who are closest to me, and if I was not to find opposition and resistance from the people and if I was not opposed and fought against by the current standing regimes, then I would have doubted the very path that I was treading because my criteria and measure are represented in his words (saw): ‘There is no rest after this day O Khadijah’. My only method is the method that he proceeded along in addition to what Allah (swt) has narrated from the lives and paths of the early Anbiyaa and Mursaleen and what they were afflicted with from their people and families. And how meaningful was the statement of Waraqah Bin Nawfil when he said to the Messenger of Allah (saw): If I should remain alive till the day when you will be turned out then I would support you strongly. The Messenger (saw) said: Will they drive me out? He replied: None have come with the like of what you have come with except that he was driven out’.

Allah (SWT) ya ce:

Allah (swt) said:

Wannan ita ce Sunnar Allah (hanyar da aka kafa) ga waɗanda suka shuɗe a baya; kuma ba za ka sami wani canji (ko sauyi) a cikin Sunnar Allah ba (Al-Ahzaab 62).

[This is] the Sunnah (established way) of Allah with those who passed on before; and you will not find in the Sunnah (way) of Allah any change (or alteration) (Al-Ahzaab 62).

Allah (SWT) ya ce:

Allah (swt) says:

Ta haka muka sanya ku al'umma ta adalci domin ku zama shaidu a kan mutane, Manzon kuma ya zama shaida a kanku (Al-Baqarah 143).

And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you (Al-Baqarah 143).

Kuma Ya (SWT) ya ce:

And He (swt) stated:

Kun ne mafi alherin al'umma da aka fitar domin mutane, kuna umurni da abin da yake daidai, kuna hani daga abin da ba daidai ba, kuna kuma imani da Allah (Aali 'Imraan 110).

You are the best Ummah raised up for mankind, you order what is right and you forbid what is wrong and you believe in Allah (Aali ‘Imraan 110).

Al-Mu'aanah (Wahala):

2) Wahala da Haƙuri Game da Mutane: