Al'ummar da muke rayuwa a cikinta a yau al'umma ce kamar kowace al'umma, kuma abubuwan da ta ƙunsa iri ɗaya ne da na kowace al'umma, kuma sassanta iri ɗaya ne da na kowace al'umma. Duk gyaran da zai gyara kowace al'umma, shi ne zai gyara ta, kuma duk abin da zai gyara kowace al'umma, shi ne zai gyara ta. Sai dai kamar yadda muka tabbatar da wajibcin sanin hakikanin abin da muke so mu yi hukunci a kansa, mu kuma yi magani a kansa, haka nan wajibi ne a fahimci komai game da shi, da fahimtar yanayinsa, sharuɗɗansa, da duk abin da ya shafe shi. Saboda haka wajibi ne a yi wannan ƙa'idar a kan wannan hakikanin, wato a kan al'ummarmu da muke so mu yi magani a kanta. Don haka ba ya isa a san abubuwan da ta ƙunsa da sassanta don mu tafi kai tsaye mu yi mata magani. Abin da ya zama dole shi ne mu fahimci al'ummarmu ta hanyar da za ta kawar da duk wani duhu, kuma ta jefa haske mai bayyanawa a kan dukkan bangarorinta da fannoninta. Bayan samun wannan fahimta, shin za a iya cewa al'ummar har yanzu an kafa ta ne a kan tunani da ji guda ɗaya, kuma al'adu da al'amuran gargajiya suna nan? Ko kuwa sun ɓace, an maye gurbinsu da sababbin al'adu, ƙa'idoji da al'amura? Kuma tsarin da ake aiwatarwa a kanta, wanda yake kare haɗin kanta na siyasa, yana fitowa ne daga Aqeedar mutane, ko kuwa yana adawa da Aqeedarsu yana kuma sabawa da ita? Shin hukumar zartarwa an ba ta izinin aiwatar da wannan tsarin a kan al'umma a madadin Ummah, ko kuwa su wata ƙungiya ce kawai da ta kama ragamar mulki da iko? Kuma wannan iko yana da alaƙa da wasu da suke aiki a matsayin wakilansu, ko kuwa yana da gaskiya ga kansa da al'ummarsa? Ko kuma komai ya dushe, al'ummarmu ba ta da wata siffa ta musamman ko haɗin kai da zai tattara ta, inda tunaninta ba ya jituwa da ji, tsarinta kuma ba shi da alaƙa da Aqeedarta? Duk wannan yana cikin sanin da fahimtar hakikanin abu ta fannoninsa duka. Dangane da fahimtar yanayinsa, sharuddansa da duk abin da ya shafe shi, to dole ne a tsaya a kan duk abin da ke faruwa da kuma wanda ke wanzuwa a cikin al'ummarmu ta fuskar yanayi da sharuddan, domin a bincika su, a yi bayaninsu, a kuma cire duk wani abin da ba a sani ba a cikinsu. Wannan don mu fahimce su, mu kuma cire duk wani cikas da ke tsaye a hanyar samar da magani ga al'umma, ko kuma da ke hana ta ci gaba.

The society that we are living in today is a society like any other and its components are the same as any society and its elements are the same as any other society. And what reforms any society will reform it and what corrects any society will correct it. However just as we have stipulated the obligation of knowing the reality that we want to judge upon and treat, it is also necessary to understand everything about it and to understand its circumstances, conditions and everything that is related to it. As such it is necessary to apply this principle upon this reality i.e. upon our society that we want to treat. Therefore it is not sufficient to know its components and elements so that we can go immediately to treat it. Rather it is essential to understand our society in a manner that removes any and every obscurity and throws a revealing light upon all of its aspects and dimensions. After the attainment of this understanding, will it be able to be said that the society is still established upon unified thoughts and sentiments and that the customs and traditions are still present? Or have they disappeared and been replaced by new customs, norms and traditions? And does the system that is applied upon it and safeguards its political unity, emanate from the Aqeedah of the people or does it oppose their Aqeedah and contradict it? And was the executive body delegated on behalf of the Ummah to apply this system upon them or do they represent a group who has merely grabbed the reins of power and authority? And is this authority tied to others acting as an agent to them or is it sincere to itself and its society? Or has everything faded away and our society no longer has any distinguishing characteristics or unity that gathers it together, where its thought is not in harmony with its emotion and its system does not have a relationship with its Aqeedah? All of this in regards to knowing and understanding the reality from all of its dimensions. As for understanding its circumstances, conditions and all that relates to it, then all that happens and exists in our society in terms of circumstances and conditions must be paused at to examine, in order to explain them and remove the obscurities. This is so that we can understand them and remove all of the obstacles that stand in the way of providing a treatment to the society or prevent it from moving forward.

Al'ummarmu, kuma ina nufin al'ummar da take a yanzu a duniyar Musulunci, kamar kowace al'umma ce, domin an kafa ta ne akan tarin mutane da ke da dangantaka ta dindindin a tsakaninsu, wadda Nizaam (tsarin mulki) ke kula da ita, kuma hadin kanta yana samun kariya daga gare shi. Duk da haka, a bayyane yake cewa a cikin wannan al'umma musamman, hadin kan tunani a cikinta ya dusashe, duk da cewa akwai hadin kan Aqeedah, wadda ya kamata ta zama ginshikin tunani daga inda dukkan ra'ayoyi da tunani ke fitowa da kuma ginuwa akansu. Sai dai wannan Aqeedah ba a dauke ta a matsayin tushen tunani ba, kuma ba ta ƙara zama tushen tunani ga mafi yawan mutane ba, ciki har da masana da masu ilimin zamani. Aqeedah ce da mutane suka gada, ba sakamakon wani tsari na tunani da bincike na manufa ba, kuma ba sakamakon tunani da gamsuwa ta hankali ba. Bugu da kari, sun kashe ta ta fuskar kasancewarta Aqeedah ta siyasa, suka bar ta tana rayuwa a matsayin Aqeedah ta ruhaniya kawai. Duk da haka, tana ci gaba da kasancewa tsarkakakkiya kuma bayyananniya a asalinta, duk da duhun da ya manne da wasu sassanta, da kuma murdiya da aka yi mata. Hakan ya kara faruwa musamman bayan an raba ta da hakikanin rayuwa da ke bayyana a dangantakar mutane da tsarin da suka mulki al'umma, aka takaita ta ga bangaren ruhaniya, aka kuma raba ta gaba daya da fagen siyasa. Saboda haka ta zauna a matsayin Aqeedah ta ruhaniya a zukatan mutane, kuma ta ci gaba da zama tushen akidunsu na addini da abin da ya shafi dangantakar mutum da Mahaliccinsa ta fuskar 'Ibaadaat (ibadu), ko dangantakar mutane da kansu ta fuskar Akhlaaq (dabi'u), ko kuma tufafinsu da abincinsu. Saboda waɗannan dalilai, tasirin Akida ya kasance an takaita shi ga mutum kaɗai, kuma ba shi da wata alaƙa da rayuwar mutane, dangantakarsu ta zamantakewa, ko tsarin al'umma, ko kula da harkokin al'umma. Wannan takaitawa ta cika, sai dai wasu sassa na tsarin zamantakewa da suka shafi aure, saki, gado da Nafaqah (kashe kuɗi a kan waɗanda mutum yake da alhakinsu), waɗanda aka sani da Dokar Yanayin Mutum. Don haka Akidar Musulunci ta kasance tushen wannan doka, yayin da tasirinta a kan tunanin mutane game da al'amuran al'umma da matsalolinta ya ƙare.

Our society and I mean the society that currently exists in the Islamic world, is like any society as it is established upon a collection of people who have permanent relationships existing between them, which is taken care of by the Nizhaam (system/regime) and its unity is safeguarded by it. However it is noticeable that in this society specifically the unity of thoughts within it has faded away in spite of the unity of the Aqeedah which is supposed to be the intellectual principle from which all of the concepts and thoughts emanate and are built upon. However this Aqeedah has not been taken as an intellectual basis and no longer acts as the basis of thinking for the majority of the people including their thinkers and educated. It is an Aqeedah that the people have inherited and it was not the result of a purposeful process of thinking and examination and was not the result of thinking and a rational conviction. In addition they killed it in terms of being a political Aqeedah and let it remain living as a spiritual Aqeedah alone. However it still remains pure and clear in its fundamentals despite obscurities that have become attached to some of its parts in addition to some distortions. This was especially the case after it had been distanced from the reality of life represented in the relationships between the people and the systems that governed the society and it was restricted to the spiritual dimension and distanced completely from the area of politics. For this reason it remained as a spiritual Aqeedah within the breasts of the people and it remained the basis for their religious beliefs and what related to the relationships of the individuals with their creator in terms of ‘Ibaadaat (acts of worship) or in terms of the relationship of the people with themselves in terms of Akhlaaq (morals) or their clothing and foodstuffs. For these reasons the effect of the Aqeedah remained restricted to the individual and it had no relationship to the life of the people, their (societal) relationships or the societal systems or the taking care of the (societal) affairs of the people. This restriction was complete, with the exception of some parts of the social system related to marriage, divorce, inheritance and Nafaqah (spending upon those you are responsible for) which became known as the Law of personal circumstance. Therefore the Islamic Aqeedah remained the source for this law whilst its affect ended in respect to the thinking of the people in regards to the affairs of the society and its issues.

Tun daga lokacin da al'umma ta rasa wannan tushen ilimi nata (Aqidarta), ba ta sake riƙe wata akida ta siyasa da za ta ba mutane damar gina tunaninsu a kanta, kuma daga inda tsarin rayuwa zai samo asali. Hakan ya faru duk da yaduwar wasu ra'ayoyin falsafa da tunanin jari-hujja da na gurguzu, da kuma kasancewar wata jama'a ta masana da mutane masu ilimi waɗanda waɗannan ra'ayoyi da tunani suka yi wa alama a zukatansu. Saboda wannan dalili, haɗin kan tunani bai ci gaba da wanzuwa a cikin al'umma ba, kuma hanyar tunani mai amfani a tsakanin mutane ta ɓace. A lokaci guda kuma, muhallai sun gurɓata da wasu tunane-tunane, kamar tunanin 'yanci, dimokuraɗiyya da gurguzu, tare da wasu ra'ayoyi, tunane-tunane, hukunce-hukunce da dokoki waɗanda ba su da alaƙa da Aqidar mutanen. Don haka muna da tabbacin cewa haɗin kan tunani a cikin al'umma ya wargaje kuma ya ɓace.

Since the time when the society lost this intellectual basis (their Aqeedah), it has not carried a political Aqeedah which would allow the people to build their thoughts upon it and from which the systems of life emanate. This was despite the spread of certain philosophical opinions and capitalist and socialist thoughts and despite the presence of a group of thinkers and educated people who were imprinted with these opinions and thoughts. For this reason a unity of thoughts did not remain in the society and the productive way of thinking amongst the people became absent. At the same time, the environments were poisoned by some thoughts, like the thoughts of freedom, democracy and socialism amongst other opinions, thoughts, rulings and legislations that had no relationship to the Aqeedah of the people. Therefore we are certain that the unity of thoughts in the society has been broken up and disappeared.

Dangane da haɗin kan jin zuciya da yanayin ji, wanda shi ne tushe na uku daga cikin sassan al'umma, to mun bayyana cewa Mashaa'ir (jin zuciya) sakamako ne na halitta na tunanin da mutane suke ɗauka da abin da yake tattare a cikin zukatansu na fuskar ra'ayoyi. Suna fushi idan waɗannan ra'ayoyi aka saɓa musu, kuma suna farin ciki idan suka kasance, suna jin daɗi da abin da ya dace da su. Wannan shi ne ainihin yanayin jin zuciya da mutane suke da shi. Saboda haka, tun da haɗin kan tunani ya ɓace kuma ra'ayoyi masu banbanci suka wanzu, haɗin kan ji shi ma ya ɓace. Kuma saboda banbancin tunani da saɓanin su, yanayin ji da motsin rai suma suka zama daban, kuma babu sauran abin da zai haɗa jin zuciya da yanayin ji na mutane sai dai waɗancan al'amura da har yanzu suke da alaƙa da akidarsu, kamar kasancewarsu Musulmi misali. Amma sauran abubuwa, to zukatansu ba sa motsawa ko fushinsu ba ya tashi idan suka ga keta haramcin Allah ko kuma idan suka shaida hukunci da wani abu banda abin da Allah (SWT) ya saukar, ko kuma yaɗuwar kiraye-kirayen kafirci ko fasiƙanci, da sauran al'amura masu yawa. Ma'ana, yanayin ya kai har a wasu garuruwa ana gudanar da bukukuwan farin ciki da na makoki a lokaci guda, a cikin gini ɗaya, ba tare da ɗayansu yana la'akari da jin zuciyar ɗayan ba.

As for the unity of the feelings and sentiments, which is the third basis from amongst the components of the society, then we have explained that the Mashaa’ir (feelings) are the natural result of the thoughts that the people carry and what is concentrated deep within them in terms of concepts. They get angry when these concepts are contravened and are happy when they exist and are pleased by what agrees with them. This therefore is the reality of the sentiments that the people hold. Therefore built upon the absence of the unity of thought and existence of differing concepts, the unity of the sentiments also became absent. And due to the difference in the thoughts and their contradictions, the sentiments and sensations also became different and there no longer remained that which brought together the sentiments and feelings of the people with the exception of those matters that still remained connected to their Aqeedah like being Muslims for instance. As for other than that, then their sentiments were not stirred or their anger kindled when they saw the violation of the prohibitions of Allah or when they witnessed the ruling by other than what Allah (swt) has revealed or the existence of the open calls to atheism or licentiousness amongst many other matters. Indeed the situation has even reached the extent in some cities that celebrations and mourning (events of happiness and sadness) would take place at the very same time within the very same building without any of them taking into account the feelings of the others.

Sa'ad da babu haɗin kai a cikin tunani da ji a cikin al'umma, to babu kuma ‘Urf ‘Aamm (al'adar jama'a ta gama-gari), sai dai wasu ɓangarori kaɗan. Wannan saboda ‘Urf ‘Aamm ba ya kafuwa sai bisa tunanin da mutane suka yi imani da shi kuma suka tabbatar da shi, ba tare da sauran tunani ba, kuma taron jama'a sun riƙe shi kamar yadda suke riƙe ƙa'idojin da ke daidaita halayensu. Waɗannan tunani suna zama a cikin mutane sosai, kuma fushi da farin ciki suna tashi saboda su, har sai sun kai matsayin yarda ba tare da shakka ba, wato sun zama al'ada da aka sani sarai. Tushen tunanin kuwa an manta da shi, ko kuma hujjar da aka ciro shi daga cikinta, ko kuma ƙa'idar da aka gina shi a kanta. In ba haka ba, da halayen mutane sun kasance suna bisa gare shi. Da ya zama doka wadda mutane gaba ɗaya ba za su yarda a karya ta ba, kuma za su yi fushi duk lokacin da aka karya ta. Irin wannan al'ada ita ce wadda take da tushe mai zurfi, kuma tana zaune sosai a cikin mutane da tsakanin su, har ta zama ‘Urf ‘Aamm (al'adar jama'a ta gama-gari) a tsakanin taron jama'a.

In the absence of the unity of the thoughts and the sentiments within the society, the ‘Urf ‘Aamm (public custom) was also absent, with the exception of some partialities. This is because the ‘Urf ‘Aamm (prevailing general custom) is only established upon the basis of a thought that the people believe in and affirm to the exclusion of other thoughts and the masses of the people commit to it like the concepts which regulate their conducts. They are concentrated within the people deeply and the feelings of anger and pleasure are moved in response to them until they reach the level of absolute conviction that has become a fully recognised norm (that the people are accustomed to). The origin of the thought has been forgotten or the evidence that it was extracted from or the principle that it was built upon it. Had this not been the case, then the people’s conduct would have been regulated in accordance to it. It would have become a law which the people collectively would not accept to be violated and would be angry about any violation of it. This is the type of norm that is deep rooted and has become concentrated within and amongst the people thus becoming an ‘Urf ‘Aamm (Public general custom) between the masses of the people.

Misali:

So for example:

Abu Hurairah (ra) ya ruwaito daga Manzon Allah ﷺ cewa ya ce:

Abu Hurairah (ra) related from the Messenger (saw) that he said:

Duk wanda ya yi imani da Allah da Ranar Lahira, to ya girmama baƙonsa.

Whoever believes in Allah and the last day must honour his guest.

(Al-Bukhaari, Muslim, Imaam Ahmad, An-Nasaa’iy, Ibn Majah).

(Al-Bukhaari, Muslim, Imaam Ahmad, An-Nasaa’iy, Ibn Majah).

Wannan magana tunani ce, kuma tushenta shi ne Wahyin (saƙon wahayi) da wanda ya faɗe ta ya yi imani da shi, kuma waɗanda suka yi imani da shi ne suke bin sa. Wannan saboda tunani ne wanda aka fahimci hakikaninsa, aka kuma tabbatar da shi, har ya zama ra'ayi da yake daidaita halayen wanda ya yi imani da shi. Yayin da lokaci ke wucewa, al'amarin girmama baƙo ya zama abu na yau da kullum kuma na yau da kullum, ya yaɗu a tsakanin mutane, ya daidaita su, har ya zama 'Adah (al'ada). Bugu da ƙari, wannan al'ada ta shafi talakawa baki ɗaya, suka saba da wannan al'amari har ya fara gudana a cikin jijiyoyinsu, har zuwa inda babu wanda zai kuskura ya karya ta. Idan wani ya karya ta, to zai fuskanci fushi, izgili da ƙin jinin mutane, kuma za a zarge shi da tuhume-tuhume da yawa da suka shafi mutuncinsa.

This statement is a thought and its source is the Wahi (revelation) that the one who said it believes in and is followed by those who believe in him. This is because it is a thought which its reality has been comprehended and Tasdeeq (affirmation) has occurred in respect to it, so that it has become a concept that regulates the conduct of the one who believes in it. As time progressed the issue of honouring the guest became a normal and regular matter, it proceeded with the people and regulated them so that it became an ‘Aadah (norm). Additionally this norm encompassed the masses of the people and they became accustomed to this matter until it began to run in their veins and to the point where nobody dared to violate it. If someone did violate it then he would be exposed to the anger, scorn and indignation of the people and he would be maligned by a number of accusations that relate to his dignity.

Duk da haka, idan za a tambayi talakawan mutane daga cikin wadannan mutane game da hujjar wannan 'Urf (al'ada), tunanin da aka gina shi a kansa da kuma tushen wannan tunani, to ba za ku sami face wani karamin adadi na mutane ba wadanda suke iya bayar da hujjarsa, sanin asalinsa, da Hadisin Manzon Allah ﷺ da aka gina shi a kansa. Bugu da kari, al'ummarmu ta yau ba a mulkinta da wani 'Urf (al'ada), tunani ba ya rinjaye ta, kuma motsin zuciyarsu ba ya girgiza da komai. Wannan ita ce gaskiyar da ta bayyana wacce wajibi ne a sani da fahimta dangane da al'ummarmu kafin a shimfida wani shiri don magance matsalarta da warkar da ita.

However if we were to ask the masses from amongst these people about the evidence for this ‘Urf (custom), the thought that it is built upon and the source of this thought, then you would not find except a very small number of people who are capable of providing its evidence, know its origin and the Hadeeth of the Messenger of Allah (saw) that it is based on. In addition, our society today is not governed by an ‘Urf (custom), thoughts do not prevail over it and their sentiments are not shaken by anything. This is the clear reality that is necessary to know and understand in relation to our society before laying down a plan for its cure and treatment.

Dangane da Nizhaam (tsarin mulki/gwamnati), shi ne tushe na huɗu daga cikin abubuwan da al'umma ta ginu a kansu, kuma shi ne babban ginshiki na asali wajen kiyaye haɗin kanta da kula da al'amuranta. Don haka babban aikin Nizhaam a al'ummarmu ta yau shi ne kiyaye rarrabuwa da warwatsewar Ummah, ta hanyar tabbatar da ci gaban waɗannan sassa da ake wakilta a cikin ƙungiyoyin siyasa da suka warwatse. Wannan kuwa ya saɓa da maganar da ke cewa Nizhaam shi ne mai kare haɗin kan al'umma kuma mai tsare shi, domin a zahirin gaskiyarmu yana wakiltar akasin hakan. Dangane da gaskiyar tsarin mulkin a yau da alaƙarsa da Aƙidar mutane, za a iya cewa tsarin mulki ne da aka ɗora wa mutane, ba shi da alaƙa da Aƙidarsu, kuma ba ya fitowa daga al'adunsu, tunaninsu da ra'ayoyinsu. Maimakon haka, tsarin jari-hujja ne aka ɗora musu, duk da haka ba su da wani abu face biyayya ga wannan tsarin da kuma bin dokokinsa. Muradunsu suna ɗaure da shi, al'amuransu suna tafiya ne bisa umarninsa, kuma an ayyana asalinsu da mazauninsu da shi da kuma yankin ƙasar da suka tsinci kansu a cikinta. Don haka an ɗora musu shi, lokaci guda kuma suna riƙe da dokokinsa ba tare da duba ko sun yarda da tunaninsu ko akidun da suka yi imani da su ba. Saboda haka muna ganin cewa mafi yawan mutane suna dora laifi a kan gwamnatin da take kan mulki, suna ɗaukar ta a matsayin tushen dukkan fasadi da kuma asalin kowace masifa. Suna fatan a canza ta, kuma lallai suna yin addu'a ga Allah (SWT) Ya canza ta, Ya cire ta daga wuyansu. Duk da haka, ba su da wata madadin a zukatansu, kuma haƙiƙa ba su ma yi tunani sosai game da wani sauyi ko madadin ba, har ma da waɗanda ke kira ga canji a zahiri. Wannan saboda, kamar yadda muka riga muka ambata, ba su da wata ƙa'idar hankali (tushe) da za su taka daga gare ta, ko su ɗauki tunaninsu da tsarinsu daga gare ta. Haka kuma ba su da wata hanyar tunani mai amfani da za su iya amfani da ita wajen fahimtar dalilai da musabbabin lalacewar, da bayyana manufofi, da gabatar da madadin ko sauyi. Saboda haka muna ganin ƙungiyoyi da jam'iyyun siyasa da yawa, waɗanda ke aiki don canza tsarin mulkin da ke kan karagar mulki a yanzu, amma har yau ba su sanya a cikin tsare-tsarensu ko hanyoyinsu wani madadin da suke son canza shi zuwa gare shi ba. An yi tashe-tashen hankula, juyin mulki da juyin-juya-hali a duniyar Musulunci da nufin canza tsarin mulki, har ma yawancin waɗannan masu juyin-juya-hali da masu yin juyin mulki sun kai ga kan mulki. Duk da haka, sun kasa canza tsarin saboda ba su da wani madadin. Idan an samu wani sauyi, to kawai don warware matsala ta gaggawa ne, ko kuma don kawo wani sabon abu da aka ɗauko daga wata al'umma, ko kuma sun aiwatar da wani abu don amsa taken da aka ɗaga yayin juyin-juya-halin. Wannan kuwa alhali kuwa jarumin juyin-juya-halin da ya zama sabon shugaban ƙasa zai ji girman kai sosai idan ya canza kundin tsarin mulkin ƙasar da yake mulki. Zai yi alfahari cewa kundin tsarin mulkin da ya zaɓa wa jama'a, ya kuma ɗora musu, an ciro shi ne aka ɗauko shi daga kundayen tsarin mulki daban-daban na aƙalla ƙasashe hamsin da ɗaya! Wannan shi ne bayanin manyan ginshiƙai uku na al'ummarmu: tunani, ji, da tsarin mulki. Kuma wannan bayani ne na abin da ya shafi al'ummarmu, ya kuma sanya ta zama kamar ruwan da ba shi da launi, da ƙamshin da ba shi da ɗanɗano. Waɗannan su ne cututtukan asali waɗanda suka gurgunta murmurewarta, suka sa jikinta ya yi rashin lafiya, suka karya mata haƙarƙari. Da ma abin ya tsaya a nan kawai, amma cututtukan gefe (waɗanda ba na asali ba) waɗanda suka samo asali daga waɗannan cututtukan asali ba su yi ƙasa da su ba wajen hatsarin da suke haifarwa.