Mun bayyana cewa ba zai yiwu a samu farfaɗowa ba sai bayan mutum ya fahimci ma'ana ko manufar wanzuwarsa cikin rayuwa, ta yadda zai iya samar da ra'ayoyi daidai game da ita. Wato: har sai ya iya tsara dangantakarsa da wasu, ya tsara halayensa, ya kuma biya buƙatunsa da sha'awoyinsa (bukatun jiki da ɗabi'un halitta). Wannan lallai dole ne ya faru tare da wasu daga cikin mutane, da sauran halittu masu rai, da kayayyakin duniya da yake buƙata a rayuwa. Hakan ya faru ne saboda shi mutum ne da yake rayuwa tare da wasu mutane da sauran al'ummai, daga cikin halittu daban-daban a kan wannan duniya cikin wannan faffadan sararin samaniya. To ta yaya zai iya mu'amala da mutane ko da sauran halittu masu rai ko kayayyakin duniya don biyan buƙatunsa da cika muradansa idan bai da ra'ayi game da wannan rayuwar da yake rayuwa a cikinta, bai kuma fahimci wannan rayuwa da matsayinsa a cikinta ba?

We have stated: It is not possible to bring the revival except after the human has understood the meaning or purpose of his existence within the life so that he is able to form the correct concepts about it. In other words: Until he is able to organise his relationships, define his conduct and satisfy his hungers and urges (organic needs and instincts). This must inevitably take place with other than him from amongst the people, other living creatures and the material things that he requires in life. This is because he is a human who lives amongst other people and other nations from amongst the different creations upon this earth within this vast universe. So how can he interact with the people or with other living creatures or material things to fulfil his needs and satisfy his wants if he does not possess a viewpoint for this life that he is living and if he doesn’t understand this life and his position within it?

Saboda haka ya zama wajibi ga amsarsa game da ma'anar wanzuwarsa a rayuwa ta kasance an riga an same shi da sahihin ilimi da fahimtar dukkan wadannan abubuwa tare. Don haka dole ne ya kasance yana da tunani na asali game da mutum, halittu masu rai da duniya, wato dole ne ya kasance yana da cikakken tunani na asali game da dukkan wadannan abubuwa tare. Wannan tunani na asali zai zama tushe (ko ginshiki) na tunaninsa da kuma wurin da duk wata fahimta game da wannan rayuwa ke fitowa daga cikinsa, kuma zai zama mai daidaitawa da tsara kowane hali da dangantaka. Idan yana son gaske ya farfado ya kuma daukaka zuwa matsayi da darajar da Allah (SWT) ya girmama shi da ita, wato matsayin dan Adam, dole ne ya mallaki wannan. Nan ne yake daukaka da abin da Allah (SWT) ya ba shi dangane da hankalinsa, wanda ya keebe shi da shi kuma ya bambanta shi da sauran sassan rayuwar jikinsa wadanda yake tarayya da su da sauran abubuwan da ke wanzuwa ta fuskar kayansu da kuma hadadden sinadaransu. Sai dai idan yana son ya ci gaba da kasancewa a manne da kasa har abada, ya tsaya a kanta sosai, ya rayu kamar yadda sauran halittu masu rai ke rayuwa, kamar shanu misali, to zai kasance yana rufe kunnuwansa ga abin da yake ji da idanunsa a rufe ga abin da yake gani, kuma zai kasance ya yi watsi da albarka da falalar da Allah (SWT) ya kayyade masa.

For this reason it is necessary for his answer to the meaning of his existence in the life to be preceded by a true knowledge and understanding of all of these things together. So he must have a fundamental thought about the human, the living creatures and the universe which means that he must have a fundamental and comprehensive thought for all of these things together. This fundamental thought will be the principle (or basis) of his thought and the place from which every concept about this life springs from, and it will be the regulator and organiser of every conduct and relationship. If he truly wants to revive and elevate to the status and level that Allah (swt) has honoured him with, to the level of the human being, he must possess this. This is where he elevates with that which Allah (swt) has bestowed upon him in terms of his mind, that is unique to him and differs from the other life components of his body that he shares in common with other existing things in regards to their material and elemental composition. However if he wishes to remain forever attached to the earth, stick firmly to it and live in the same way as other living creatures like cattle for example, then he would be making his ears deaf to what he hears and his eyes closed to what he sees and he would have abandoned the blessing and favour that Allah (swt) had specified for him.

Irin wannan mutum Allah (SWT) ya kwatanta shi:

This type of person has been described by Allah (swt):

Suna da zukata da ba sa fahimta da su, suna da idanu da ba sa gani da su, kuma suna da kunnuwa da ba sa ji da su. Waɗannan kamar dabbobi suke; a'a, su ne suka fi ɓata. Su ne waɗanda ke cikin gafala (Al-A'araaf 179).

They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).

Ko maganarsa (swt):

Or His statement (swt):

Kuma ka karanta musu labarin wanda muka ba shi ayoyinmu, amma ya kauce daga gare su; sai Shaidan ya bi shi, ya zama daga cikin bata.

And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.

Da Mun so, da Mun ɗaukaka shi da ita, amma ya manne ga ƙasa, ya bi son ransa. Misalinsa kamar na kare ne: idan ka kore shi, yana haki, ko idan ka bar shi, yana haki. Wannan shi ne misali ga mutanen da suka ƙaryata ayoyinmu. Don haka ka bada labarai, watakila za su yi tunani.

And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought (AL-A’araaf 175-176).

Saboda haka, wanda ke son farfaɗo da al'umma dole ne ya kasance yana da cikakken tunani game da duniya, mutum, da rayuwa, da abin da ke gabanin rayuwar duniya, da kuma alaƙarsu baki ɗaya da abin da ke bayan rayuwar duniya. Don haka dole ne ya mallaki akida ta hankali (ta ma'ana) wadda ita ce tushen tunaninsa, kuma daga gare ta ne dukkan tsare-tsarensa da dokokinsa suke fitowa. Haka kuma wannan akida za ta ayyana masa mahangarsa a rayuwa, wato za ta bayyana masa tushen da ya kamata ya yi mu'amala da halayya da su ta hanyarsa da mutane da abubuwan da yake haɗuwa da su a cikin rayuwa. Wannan ta wata fuska ne, kuma ta wata fuskar kuma wannan cikakkiyar tunani dole ne ya ƙunshi tushe-tushe da ke bayyana hanyar aiwatar da waɗannan tsare-tsare da dokoki, kamar yadda dole ne ya ƙunshi hanyar da ke bayyana yadda za a kawo ta zuwa zahirin rayuwa da kuma sa ta isa ga dukkan mutane. A takaice, dole ne su kasance da mabda'i (akida ta rayuwa) da suke jagorantar su da ita, suke jagoranta da ita, kuma suke jagorantar wasu daga cikin mutane da ita. Wannan kuma yana nufin cewa ya kamata su kasance a cikin jama'arsu kamar dai su ne mabda'in rayayye da ke gudana a cikin mutane. Domin su, da al'adunsu da halayensu da ɗabi'unsu, suna wakiltar madubin siffar mabda'in da suke ɗauke da shi, kuma domin tunanin da suke kira zuwa gare shi ya zama an buga shi a kansu. Haka kuma, wajibi ne a kansu, yayin da aikinsu ke nufin farfaɗo da Al'umma da kai al'umma zuwa ga kyakkyawan hali da yanayi, su san zahirin halin da suke aiki a cikinsa. Suna buƙatar ilimin da zai ba su damar gabatar da magani mai dacewa ko maganin da ya dace ga kowace matsala, al'amari ko zahiri, tun daga cututtuka na asali ko na gefe waɗanda ke cin jikin Al'umma, da raba al'umma, da gurɓata yanayi. Saboda haka bai isa ba ga ilimi ko abin da ake kira zuwa gare shi ya takaita ga Akida da fahimtar tunaninta da hukunceta.

For this reason the one who desires revival must possess a comprehensive idea about the universe, the human and the life, and about what is before the life of this world and about their relationship altogether with what is after the life of the Dunyaa (world). Therefore they must possess an intellectual (rational) Aqeedah that forms the basis of their thinking and from which all of their systems and laws emanate. It will also define their viewpoint in life which means that it specifies for them the basis upon which they must interact and behave with the people and things that they come across within life. This is from one angle and from another angle this comprehensive thought must include bases that explain the manner of implementing these systems and laws, just as this comprehensive thought must include the method that explains the manner of bringing it into existence within life’s reality and make it reach all people. In summary they must have an ideology (Mabda’) that they are led by, lead with and lead others from mankind with. This therefore dictates that they should be in their collective, as if they are the live ideology that runs through the people. This is because they, their culture and conduct and behaviour represent the mirror of the image of the ideology that they carry and so that the thought that they are calling for is imprinted upon them. Similarly it is a duty upon them, whilst their work is aimed at reviving the Ummah and moving the society towards a better state and condition, to be knowledgeable of the reality that they are working in. They need the knowledge that will enable them to present a fitting treatment or a suitable prescription for every issue, incident or reality from the fundamental diseases or the side diseases which eat away at the Ummah’s body, tear apart the society and poison the atmospheres. Therefore it is not sufficient for the knowledge or what is being called for to be restricted to the Aqeedah and the understanding of its thoughts and rulings.

Dangane da bayar da cikakkun bayanai game da wannan, za mu ce abin da ake bukata daga gare su shi ne kamar haka:

In regards to providing details of this we will say that the following is required from them:

Abu ne sananne cewa ɗaukar da'awar Musulunci farilla ce a kan kowane Musulmi, domin saƙo ne da aka danƙa a hannunsa don isar da shi da yaɗa shi a tsakanin mutane: <<Allah ya shiryar da mutum ɗaya ta hannunka ya fi maka dukkan abin da rana ta fito a kansa ta kuma faɗi>> (As-Suyooti Al-Jaami’ As-Sighaar Hadeth Hasan), kuma a wata riwayar: <<Ya fi maka abin da rana ta fito a kansa>> kamar yadda At-Tabaraani ya ruwaito daga Ibn Raafi’.

It is well known that carrying the Islamic Da’wah is Fard (an obligation) upon every Muslim as it is a message that has been entrusted to be conveyed and spread amongst the people: <<For Allah to guide one man by your hands is better for you than all that the sun has risen and set over>> (As-Suyooti Al-Jaami’ As-Sighaar Hadeth Hasan) and in another narration: <<Better for you than what the sun has risen upon>> as reported by At-Tabaraani from Ibn Raafi’.

Kuma Allah (SWT) ya ce:

And Allah (swt) said:

Ka kira zuwa ga hanyar Ubangijinka da hikima da wa'azi mai kyau, kuma ka yi musu muhawara ta hanya mafi kyau. Lallai Ubangijinka shi ne mafi sani ga wanda ya ɓace daga hanyarSa, kuma shi ne mafi sani ga wanda aka shiryar [daidai].

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided (An-Nahl 125).

Amma matsalar ba ta kasancewa ce kawai ta ɗaukar da’wah ba, a’a, matsala ce ta ɗaukar da’wah don wata manufa ta musamman, wato gina Ummah da farfado da ita bisa wani tushe na musamman, da kafa Daula wadda za ta sa Musulunci ya kasance a zahirin rayuwa. Wata ma’ana kuma, matsala ce ta wayar da kan Musulmi don su iya aiwatar da wani hukuncin Shari’a da aka dakatar da aiwatarwa, wato bayar da mubaya’a ga Khalifa.

However the issue is not one of just carrying a Da’wah alone but rather it is the issue of carrying a Da’wah for the sake of a specific objective which is to build an Ummah and revive her upon a specific basis and to establish a State that will make Islaam present in the reality of life. With another expression it means the issue of making the Muslims aware so that they can implement a Shar’iy ruling which has been suspended, which is the giving of the pledge of allegiance to the Khaleefah.

Manzon Allah ﷺ ya ce:

The Messenger (saw) said:

"Duk wanda ya mutu ba tare da wata Bai'ah a wuyansa ba, to ya mutu mutuwar Jahiliyya" (Muslim).

<<And whosoever dies without having a Bay’ah upon his neck, he dies a death of Jahilliyah (Muslim)>>.

Saboda haka dole ne a aiwatar da Da'wah domin wata manufa ta musamman, kuma cimma wannan manufa ba zai yiwu ba ta hanyar aikin mutum ɗaya da wa'azi da gargaɗi. Don haka wajibi ne a gudanar da wannan aiki cikin wata ƙungiya ko tsari na jam'iyya (Kutlah), kuma a kawar da aikin mutum ɗaya daga tunanin mutane. Wannan shi ne ma'anar wanzuwarsa a rayuwar nan, inda yake rayuwa saboda wannan, saboda isar da saƙon, da isar da shi ga mutane, da kuma kawo shi zuwa ga gaskiyar rayuwa.

Therefore the Da’wah must be carried for a specific aim and the achievement of this aim is not possible by the individual work and by preaching and exhortation. As such it is essential for this work to be performed within a party bloc or structure (Kutlah) and the individual work must be distanced from the minds of the people. This therefore becomes the meaning of his existence in this life where he lives for the sake of this and for the sake of delivering the message and conveying it to the people and bringing it to the reality of life.

Duk wanda yake son farfado da Ummah dole ne ya fahimci akida (mabuda) da fikrarta da hanyarta (tariqah), inda ake karɓar Aqeedah (akida) bisa yakini na hankali (Yaqeen) kuma a gina ta a kan hankali. Dole ne ya fahimci abin da ke fitowa daga Aqeedah ta fuskar Ahkaam da mafita, kuma ya fahimci hanyoyi da salon da ke kai ga yaɗawa da isar da ita ga mutane. Wannan ya haɗa da fahimtar abin da wannan Aqeedah ta zo da shi, da abin da ke fitowa daga gare ta ta fuskar hukunce-hukuncen da ke bayyana yadda ake kiyayewa ko kare wannan akida kanta. Haka kuma dole ne ya fahimci dokokin da ke bayyana yadda ake aiwatar da abin da akida ta zo da shi, baya ga fahimtar takamaiman hanyar yaɗa akidar kanta, domin ta yaɗu zuwa ga dukkan mutane, ta kuma zama mafi rinjaye ta hanyar faɗaɗa ikon Musulunci (akidar) a kan mutane, ta yadda za su iya yin imani da ita.

The one who wants to revive the Ummah must have an understanding of the ideology with its thought (Fikrah) and method (Tareeqah), where the Aqeedah (belief) is taken based on rational certainty (Yaqeen) and built upon the mind. He must understand that which emanates from the Aqeedah in terms of Ahkaam and solutions and have an understanding of the means and styles that lead to spreading it and conveying it to the people. This also includes understanding what this Aqeedah has come with and what emanates from it in terms of the rulings that explain the manner of safeguarding or protecting the ideology itself. He must also understand the rules that explain the manner of implementing what the ideology has come with, in addition to understanding the specific manner of spreading the ideology itself, so that it spreads to all people and becomes dominant through the expansion of the Islamic authority (the ideology) upon the people and thus enabling them to believe in it.

Dole ne a san hanyar ko Tareeqah (tsari) wadda ke ba da damar kafa akida a cikin rayuwa. Wannan sani yana farawa ne daga lokacin da tunani ya fara wanzuwa a cikin mutum ko wasu mutane, sannan a biyo baya da kafa wata ƙungiyar jam'iyya (Takattul) wadda aka gina a kan wannan tunani. Don haka wannan Takattul an gina shi ta fuskar hankali ko ta tunani. Masu ɗaukar wannan akida da membobin wannan ƙungiyar jam'iyya (Takattul) ana horar da su da wata al'ada ta musamman guda ɗaya, ta yadda kowane mutum zai zama wakili na akidar. Wannan kuma yana tare da kulla alaƙa da mutane da kiran su zuwa ga akidar, domin a samu amincewarsu da yardarsu ta hanyar akidar. Sannan ana ɗaukar akidar ta cikin mu'amala don a kai ga yiwuwar sanya hukunce-hukunce da mafita a matsayin da za a aiwatar da su, watau kai ga mulki da iko. Ta haka ne akidar za ta kafu a zahirin rayuwa kamar yadda Manzon Allah ﷺ ya yi. Saboda haka wajibi ne a bambance tsakanin hanyar isar da akidar zuwa rayuwa, watau zuwa ga mulki, da kuma tsakanin hanyar aiwatar da akidar da yaɗa ta, watau gudanar da ayyukan mulki tare da dukkan Ahkaamin sa ta fuskar kare akidar, aiwatar da mafitu, renon al'amuran mutane da kula da su, da kai akidar zuwa ga duniya ta hanyar Al-Jihaad.

The manner or Tareeqah (method) which enables the establishment of the ideology within the life must be known. This knowledge starts from the point (in time) when the thought first begins to exist within a person or a number of people which is followed by the establishment of a party bloc (Takattul) that is established upon this thought. This Takattul is therefore built intellectually or by the thought. The carriers of this ideology and the members of this party bloc (Takattul) are cultured with a specific unified culture so that each individual becomes a representation of the ideology. This is coupled with making contact with the people and calling them to the ideology, so that their trust and confidence is taken by way of the ideology. The ideology is then carried through interaction in order to reach the possibility of placing the rulings and solutions in the position of being implemented i.e. the reaching of the rule and authority. In this way the ideology is established in the reality of the life just as the Messenger of Allah (saw) did it. It is therefore necessary to differentiate between the manner of delivering the ideology to life i.e. to the rule, and between the manner of implementing the ideology and spreading it i.e. undertaking the actions of ruling with all of its Ahkaam in terms of safeguarding the ideology, implementing the solutions, fostering and caretaking the affairs of the people and carrying the ideology to the world by way of Al-Jihaad.

Manzon Allah ﷺ ya bi hanyar farko tun daga lokacin saukar Wahayi har zuwa lokacin yin Hijira da kafa Daula wadda ta mayar da akida zuwa gaskiya a rayuwa. Sannan ya matsa zuwa kashi na biyu wanda ke wakiltar bangaren aiki na Tariqa. Don haka ya ɗauki aiwatar da Ahkaam (hukunce-hukuncen) wannan akida, sakamakon haka kuma ya gina al'umma mafi daukaka da tarihi ya sani, ya kafa wani sabuntawa wanda duniya ba ta taba ganin irinsa ba. Saboda haka wajibi ne a sanya Tariqar (hanyar) Manzon Allah ﷺ da dukkan kashi biyunta ta zama hanya guda da ake bi wajen yada Da'wah a yau, tare da kiyaye bayyananniyar banbanci tsakaninsu, domin kowane kashi ya zama a wurinsa daidai da mahallinsa.

The Messenger of Allah (saw) proceeded in accordance to the first manner (or method) beginning from the time of the descent of the Wahi (revelation) until the performance of the Hijrah and the establishment of the State which brought the ideology into the reality of life. He then moved on to the second part represented in the practical aspect of the method (Tareeqah). So he undertook the implementation of the Ahkaam (rulings) of this ideology and as a result he built the most elevated society that history has known and established a revival that the world has never witnessed an equal to. Therefore it is obligatory to make the Tareeqah (method) of the Messenger of Allah (saw) with both of its parts the same method by which the Da’wah is carried today, whilst maintaining clarity in regards to the difference between them, so that each part is placed in its right place and context.

Ta hanyar duba Tareeqah (hanya) na Manzon Allah (saw) mun gano cewa ya kafa wata ƙungiyar siyasa (Takattul) wadda aka kafa bisa akida, watau bisa Aqeedah guda ɗaya da tunani guda ɗaya. Wannan a bayyane yake a cikin kalmomin ‘Umar Ibn ul-Khattaab (ra) lokacin da ya ce: <Babu Musulunci ba tare da Jamaa’ah (al’umma/ƙungiya ɗaya) ba, kuma babu Jamaa’ah ba tare da Imaarah (shugabanci da iko) ba, kuma babu Imaarah ba tare da biyayya ba>. Wannan yana ƙaryata aikin mutum ɗaya, wanda ya saɓa wa Musulunci dangane da cimma wata manufa ta musamman. To ta yaya zai zama aikin mutum ɗaya, tun da manufar ta riga ta ƙayyadu ta hanyar akida, kuma tun da yanayin aikin yana buƙatar kasancewar wata Jamaa’ah (ƙungiya) da shugabanci? Duk da haka, wannan ba yana nufin duk wata ƙungiya da kowane irin shugabanci ba ne, a’a, yana nufin ƙungiya ta siyasa, tare da shugabanci na siyasa.

By examining the Tareeqah (method) of the Messenger of Allah (saw) we find that he established a political bloc (Takattul) that was established upon the ideology i.e. upon a single Aqeedah and thought. This can clearly be seen in the words of ‘Umar Ibn ul-Khattaab (ra) when he said: <There is no Islaam without the Jamaa’ah (collective), and there is no Jamaa’ah without Imaarah (leadership and authority), and there is no Imaarah without obedience>. This negates the individual work which is contradictory to Islaam in regards to realising a specific aim. So how can it be individual work, when the aim has been defined by the ideology and when the nature of the work dictates the existence of a Jamaa’ah (collective group) with a leadership? This does not however mean any group with any kind of leadership but rather it means a political group, in addition to a political leadership.

Game da buƙatar cewa ƙungiyar (Jamaa'ah) ta zama ta siyasa, to saboda dalilai masu zuwa:

As for the requirement of the group (Jamaa’ah) to be political, then it is for the following reasons:

a) Manufofin da wannan ƙungiyar jam'iyya (Kutlah) ta kafu dominsu, da kuma farillar (wajibin) da ta sa kafuwarta ta zama wajibi, shi ne canza al'umma da kai ta zuwa wani yanayi mafi kyau, watau farfado da al'umma. Al'umma ƙungiya ce ta mutane da ke haɗe da juna ta al'adu gama-gari ko na jama'a da kuma tsarin da ke tafiyar da al'amuransu. Sai dai waɗannan al'adu da tsarin a zahirin yanayinmu na yau suna ƙasa sosai da matakin da ya dace, don haka manufar ita ce ɗaga matakin waɗannan mutane. Saboda haka a wannan hali wajibi ne a ɗaga matakin al'adunsu, tunaninsu da jin dadinsu, da kuma canza tsarin ɓata da suke tafiya a ƙarƙashinsa. Kuma wajibi ne a maye gurbin wannan da wani tsari da zai gyara al'amuransu, wanda ya dace da Aqeedah da tunanin da suke ɗauke da su. Wato canza ƙungiyar siyasa ta ɓata, tare da tunani da jin dadin da tsarin ya gina a kansu, sannan a kafa wata ƙungiyar siyasa da ta dace ta maye gurbinsa. Saboda haka wajibi ne wannan ƙungiyar jam'iyya (Kutlah) da ke aiki domin farfadowa ta zama ƙungiya ta hankali da siyasa, domin ta iya cimma manufarta ta kai ga burinta. Wannan kuwa saboda ƙa'idar: 'Wanda bai mallaki wani abu ba, ba zai iya ba wa wasu shi ba' (Faaqid Ash-Shay'i Laa Yu'teeh).

a) The aim which the party block came into existence for its sake and the Fard (obligation) that made its existence obligatory is the changing of the society and to move it to a better situation i.e. to revive the society. The society is comprised of a collective grouping of people who are joined together by general or public customs and a system that regulates there affairs however these customs and system in our current reality are far below the appropriate level and as such the objective is to raise the level of these people. Therefore in this situation it is necessary to raise the level of their customs, their thoughts and sentiments and to change the corrupt system that they are regulated by. And it is necessary to replace this with a system that will rectify their affair which agrees with the Aqeedah and thoughts that they carry. It means changing the corrupt political entity, in addition to the thoughts and sentiments that the system is built upon and to then to put down a political entity that is fitting to take its place. Due to this it is necessary for this party bloc (Kutlah) that is working for revival, to be an intellectual and political entity, so that it is capable of achieving its aim and arrive at its goal. And this is due to the principle: ‘The one who does not possess something cannot give it to others’ (Faaqid Ash-Shay’ Laa Yu’teeh).

b) Game da ayyukan da wannan ƙungiyar jam'iyya (Kutlah) za ta gudanar wajen kawo canji da farfaɗowa, to dukkansu ayyukan siyasa ne. Tsarin canza al'adu, da tsarin rayuwa, da tunanin da ke rinjaye a alaƙar mutane da juna yana buƙatar wayar da kan jama'a da al'adar siyasa wadda ta ƙunshi dukkan tunani da hukunce-hukunce (Ahkaam) waɗanda a kan tushensu ake son gina al'umma. Wato aikin yana nufin alaƙoyin dindindin waɗanda suka sa haɗuwar mutane ta zama al'umma ta musamman, ko waɗannan sun shafi tunanin mulki, tattalin arziƙi, tsarin zamantakewa, tsaro, ilimi, ko wasu abubuwaban waɗannan. Ana yin haka ne ta hanyar jagorancinta na hankali, watau Aqeedah. Wato mayar da Aqeedah da al'ummar Musulmi ke imani da ita ta zama Aqeedah ta siyasa, wadda take magance dukkan al'amuran rayuwa da alaƙoyinta na cikin gida da na waje.

b) As for the actions that this party bloc (Kutlah) has to undertake in the process of bringing change and revival, then all of them are political actions. The process of changing the customs, traditions and thoughts that are dominant in the relationships between the people demands culturing the people with a political culture that encompasses all of the thoughts and Ahkaam (rulings) upon the basis of which the society is desired to be built. This means that the work targets the permanent relationships that have made the collective grouping of people a distinguished society whether these relate to the thoughts of ruling, economics, the social system, security, education or other than these and this is done via its intellectual leadership i.e. the Aqeedah. This means making the Aqeedah that the Ummah has believed in, a political Aqeedah, that deals with all of life’s affairs and its internal and external relationships.

c) Kutlah (ƙungiyar siyasa) yayin da take aiki don farfado da Ummah, tana adawa da lalacewar dangantaka da tsarin doka da ƙa'idojin da ke tafiyar da waɗannan dangantaka. Wannan yana nufin adawa da hukumar zartarwa wadda ke da alhakin aiwatar da waɗannan tsare-tsare da dokoki. Saboda haka, babu makawa Gwamnati za ta tsaya gaban wannan ƙungiyar don yi mata adawa, kuma wannan shi ne ke wakiltar gwagwarmayar siyasa (Al-Kifaah As-Siyaasiy).

c) The Kutlah (party bloc) whilst it works to revive the Ummah is in opposition to the corruption of the relationships and the systems and laws that regulate these relationships. This means opposing the executive body that is responsible for the implementation of these systems and laws. As a result it is inevitable that the State will stand in the face of this party bloc to counter it and as such this represents the political struggle (Al-Kifaah As-Siyaasiy).

d) Kutlah, yayin da take aiki don farfado da Ummah, tana adawa da tunanin da ke cikin al'umma wadanda suka saba wa abin da take riƙe da shi. Tana tsayawa kan al'adu, al'adun gargajiya, ra'ayoyi, da sauran ƙungiyoyin siyasa da jam'iyyu wadanda suka saba wa tunanin da ra'ayoyin da Kutlah take riƙe da su. Wannan ya wakilci gwagwarmayar hankali (As-Siraa’ Al-Fikriy) tsakanin Kutlah da sauran mutane daga cikin wadanda ke ɗauke da tunani na kuskure da ra'ayoyi marasa gaskiya. Saboda haka wannan kuma aiki ne na siyasa.

d) The Kutlah whilst it is working to revive the Ummah opposes the thoughts in the society that are in opposition to what it holds. It stands against the norms, traditions, concepts and other party blocs and parties that are in opposition to what the Kutlah holds of thoughts and concepts. This represents the intellectual struggle (As-Siraa’ Al-Fikriy) between the Kutlah and others from amongst the people who carry the erroneous thoughts and corrupt opinions. This therefore is also political work.

e) Maganarsa ta ﷺ:

e) His statement (saw):

"Duk wanda ya tashi daga barci bai damu da al'amarin Musulmai ba, to ba ya cikinsu ba."

<<Whoever awakens and he has not concerned himself with the affair of the Muslims is not from them>>.

(Al-Haakim daga Ibn Mas'ood (ra), Al-Bayhaqi, At-Tabaraani da Abu Na'eem).

(Al-Haakim from Ibn Mas’ood (ra), Al-Bayhaqi, At-Tabaraani and Abu Na’eem).

Ko maganarsa (saw):

Or his statement (saw):

Duk wanda ya ga wani mai zalunci yana halatta abin da Allah ya haramta, yana karya alkawuran da ya ɗauka wa Allah, yana yin hukunci a tsakanin mutane da abin da ba Allah ya saukar ba, sannan bai yi aiki don ya canja shi ta hanyar magana ko aiki ba, to yana kan Allah ya sa shi ya shiga wurin shigarsa (watau Jahannama).

<<Whoever sees an oppressive ruling making the prohibitions of Allah Halaal, breaking the covenants to Allah, ruling over the people by other than what Allah has revealed, and he does not work to change him by a statement or act then it is for Allah to make him enter his place of entry (i.e. Jahannaum)>>.

(At-Tabaraani a cikin ‘At-Tareekh’, Ibn ul-Atheer a cikin ‘Al-Kaamil’ da sauran malamai daga Al-Imaam Al-Hussein Bin ‘Ali (rah)).

(At-Tabaraani in ‘At-Tareekh’, Ibn ul-Atheer in ‘Al-Kaamil’ and others from Al-Imaam Al-Hussein Bin ‘Ali (rah)).

Baya ga dimbin Hadisai goma-goma da suka sanya wa Musulmi wajibi ya yi umurni da Ma'aruf (abubuwan da aka bayyana a cikin Shari'a da umarninsu) da kuma hana Munkari (abubuwan da aka bayyana a cikin Shari'a da haramcinsu). Wadannan ayyuka na umurni da Ma'aruf da hana Munkari su ma ayyuka ne na siyasa.

This is in addition to tens of Ahaadeeth that have made it obligatory upon the Muslim to engage in the ordering of the Ma’roof (the clear commands that have come in the Shar’a) and to forbid the Munkar (The clear prohibitions that have come in the Shar’a). These actions of ordering the Ma’roof and forbidding the Munkar are also political actions.

Allah (SWT) ya ce:

Also Allah (swt) said:

Kuma a cikinku ya kasance wata al'umma da take kira zuwa ga alheri (wato Musulunci), tana umurni da abin da yake kyau (ma'ruf), tana hani daga abin ƙi (munkari). Waɗannan su ne masu rabauta.

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

Mafi muhimmanci kuma mafi fifiko daga cikin waɗanda ya kamata a umurce su da Ma'aruf kuma a hana su Munkari su ne waɗanda aka damƙa wa al'amura, watau masu mulki. Wannan kuma yana nuna kololuwar aikin siyasa.

The first and foremost of those who need to be ordered with the Ma’roof and forbidden from the Munkar are those entrusted with the affairs i.e. the rulers. This also reflects the peak of the political work.

Waɗannan su ne wasu daga cikin abubuwan da ke wajabta wa Kutla (ƙungiyar gwagwarmaya), wadda ke aiki don farfado da al'umma da Ummah, ta zama ƙungiyar siyasa, kuma dukkan ayyukanta da tunaninta su zama ayyuka da tunani na siyasa.

These are some of the obligating factors that require the Kutlah (party bloc), that is working to revive the society and Ummah, to be a political party bloc and for all of its actions and thoughts to be political actions and thoughts.

Dole ne Kutlah ta bayyana tunaninta da manufofinta ta hanyar da za ta kawar da duk wani duhu ko rashin bayyana ma'ana. Haka kuma, dole ne ta yi matuƙar taka tsantsan wajen kiyaye bayyanan tunaninta da tsarkinta, ta hanyar ɗaure kowane tunani, hukunci ko ra'ayi da wata hujja (Daleel) daga Littafi, da Sunnah, ko abin da su biyun suka nuna a matsayin hujja. Wannan yana sa masu lura su fahimci cewa waɗannan tunani, hukunce-hukunce da ra'ayoyi an samo su ne daga abin da Wahayi (saukar da wahayin Allah) ya zo da shi. Haka kuma, tana ba da matuƙar kulawa wajen kiyaye tsarkinta ta hanyar nisantar duk wani tunani, hukunci ko ra'ayi da ba ya fitowa daga Littafi da Sunnah. Don haka, tana kawar da abin da aka haɗa da su a lokacin koma-baya ko a wani lokaci, na hukunce-hukunce, ra'ayoyi, tunani, ƙa'idoji da akidu waɗanda ba su da alaƙa da Littafi da Sunnah, ko kuma suna da alaƙa ta ƙage da aka danganta da su ba bisa ƙa'ida ba.

The Kutlah has to define its thought and objectives in a manner that gets rid of every obscurity and removes any vagueness. Additionally is must take extreme care to maintain the clarity of its thought and its purity and this is done by binding every thought, ruling or opinion to a Daleel (evidence) from the Kitaab, the Sunnah or what they both guide to in terms of evidence. This makes it apparent to those observing, that these thoughts, rulings and opinions are deduced from that which the Wahi (divine revelation) has come with. Similarly is pays extreme attention upon maintaining its purity by distancing any thought, ruling or opinion that does not emanate from the Kitaab and the Sunnah. So it removes that which has been attached to them in the period of decline or at any other time, in terms of rulings, opinions, thoughts, principles and beliefs that have no linkage to the Kitaab and the Sunnah or have an imaginary and falsely attributed linkage to them.

Duk waɗannan sun shafi tsarki da bayyana ra'ayi, kuma dangane da ƙayyadewa da bayyana manufofi da burikan Kutla, tare da tunaninta, hukunce-hukuncenta da ra'ayoyinta, ya zama wajibi a bayyana yadda ayyukanta za su gudana bisa abin da ake bukata. Wannan yana nufin ta karɓi wata ƙa'ida ta aiki a gare ta, kamar: "Cewa kowane aiki dole ne a gabace shi da tunani, kuma ya kasance don takamaiman manufa, kuma cikin yanayin Imani." Ma'ana, tunani ne ya fara zuwa, sannan aiki ya biyo baya, wanda ake yi don manufa cikin yanayin Imani, wato tunanin da Kutla ta karɓa. Waɗannan tunani na aiki ne, nesa da zama na hasashe, na ƙagaggen labari ko na ka'ida. Wannan saboda tunanin da aka raba da aiki hasashe ne, ka'ida ce kawai, kuma ba shi da wata daraja ta gaske. Hakika ɗakunan karatu na Musulunci sun cika da irin waɗannan littattafai, domin ɗakin karatun Musulunci shi ne mafi arziki a doron ƙasa. Saboda haka, tunanin Kutla dole ne ya zama tunani na aiki, waɗanda za a yi aiki da su kuma a aiwatar da su. Haka kuma, haɗa tunani da aiki ba tare da ƙayyade manufa ko buri ga aikin ba, yana nufin yawo cikin da'ira marar amfani, kuma Ummah ta riga ta fuskanci wannan gaskiyar. Akwai masu wa'azi da shugabanni da yawa waɗanda ke ihu da ƙarfi ga Ummah cewa dole ne ta ji tsoron Allah ta koma ga Ubangijinta, duk da haka ba su canza komai a halin Ummah ba, domin suna kira ba tare da manufa ba. Saboda haka, wajibi ne a ƙayyade manufa ga tunani da aiki, kuma tushen wannan manufa ko buri dole ne Aƙidah kanta ta ƙayyade ta, ta bayyana ta. Duk wannan, tunani, aiki da manufar da ake nema, duk suna buƙatar kasancewa cikin Jaw Imani (yanayin Imani). Wannan saboda wahalar hanya da tsaurin tafarkin, da karfin adawar da ake yi, na iya raunana kwazon Kutlah, don haka wajibi ne a koma a nemi mafaka ga An-Naasir Al-Mo’een (Mai taimako kuma mai goyon baya), wato Allah (SWT). Wannan ya zama dole domin a samu shiriya ga hannun Kutlah, kafarta ta tabbata, kuma hakan ba zai faru ba sai an danganta kowane tunani da aiki ya ginu a kansa da umarnin Allah, inda kowane Hukm (hukunci) yake da alaka da Daleel (hujjarsa) da kuma Aqeedah. Wannan yana cikin tsarin Alkur'ani game da Ayoyin da ke dauke da Ahkaam, inda Ayar ke karewa da danganta umarnin zuwa ga Allah (SWT) da siffar da hukuncin ke bukata.

All of this applies to the clarity and purity, and in regards to specifying and defining the goals, and objectives of the Kutlah in addition to its thoughts, rulings and opinions, it is necessary to define the manner in which its actions must proceed in accordance to what is required. This means that it must adopt a practical principle for it, like: ‘That every action should be preceded by thought and that it should be for a specific objective and in an atmosphere of Imaan’. This means that the thought is first and is followed by the action that is done for an objective within an atmosphere of Imaan which refers to the thoughts that the Kutlah has adopted. These thoughts are practical and far away from being imaginary, fictitious or theoretical. This is because the thought that is detached from the action is imaginary, theoretical and philosophical and holds no real value or worth. Indeed the Muslim libraries have been filled with the like of these books as the Islamic library is the richest library on the face of the earth. For this reason the Kutlah’s thoughts must be practical thoughts and these thoughts are taken to be worked with and acted upon. In addition, linking the thought to the action, without specifying an aim or objective for the action, means going around in an empty circle and the Ummah has already been exposed to this reality. There are a large number of preachers and guides who shout out loudly to the Ummah that they must fear Allah and return to their Rabb and despite this they have changed nothing from the Ummah’s reality because they are calling without an objective. For this reason it is essential to define an aim for the thought and action and the basis of the objective or aim has to be defined and specified by the Aqeedah itself. All of this, the thought, action and the aim that is sought all need to be within the Jaw Imaani (atmosphere of Imaan). This is because the difficulty and ruggedness of the path and the force of the opposition could weaken the drive of the Kutlah and as such it is essential to return and seek refuge in An-Naasir Al-Mo’een (The supporter and helper) who is Allah (swt). This is so that the Kutlah’s hand can be guided and its foothold made firm and this will not happen unless every thought that an action is based upon is tied to the command of Allah, where every Hukm (ruling) is connected to its Daleel (evidence) and to the Aqeedah. This is in line with the methodology of the Qur’aan in respect to the Aayaat containing Ahkaam and the Aayah ends by connecting the command to Allah (swt) and with a description that the ruling dictates.

Don't forget: a verse to translate is inside braces, but this input has none. Here's the translation: Misali, Allah (SWT) ya ce:

So for example Allah (swt) stated:

Dangane da ɓarawo namiji da ɓarauniya, ku yanke hannayensu a matsayin sakamako ga abin da suka aikata, azaba daga Allah, kuma Allah Mai girma ne, Mai hikima (Al-Ma'idah 38).

And the male thief and female thief, cut off their hands as a recompense for what they have earned, a punishment from Allah and Allah is ‘Azeezun Hakeem (Al-Maa’idah 38).

Wannan yana nufin cewa tunani, aiki, manufa, hanyar kaiwa zuwa gare ta, da ka'idar da suke fitowa daga cikinta, duk ana tsara su kamar tsarin injiniya ko zane-zanen gini. Ka'idarsa ita ce Aqeedah, kuma tana ƙayyade siffar ginin da yadda ake kafa shi, kamar aikin mai zane-zanen gini. Wannan saboda idan ya yanke shawarar gina gini (watau idan ya ƙayyade manufarsa), sai ya shimfiɗa tsarin injiniya wanda yake kamar taswira da ke bayyana masa yanayin ƙasar da yake son ginawa a kanta. Sannan yana bayyana siffar ginin a ciki da waje, benaye da fikafikan da zai ƙunsa, baya ga abin da yake buƙata na kayan gini, da kuma yawan kuɗin da duk wannan zai ci.

This means that the thought, the action, the objective, the manner of reaching it and the principle from which they spring from are all put down similar to an engineering plan or blueprint. Its principle is the Aqeedah and it specifies the shape of the building and the manner of how it is established just like the work of the architect. This is because when he decides to build a building (i.e. when he specifies his objective), he lays down an engineering plan which is like a map that makes clear to him the nature of the land that he wants to build upon. It then makes clear the shape of the building internally and externally, the floors and wings that it will contain in addition to what he needs in terms of materials and how much it will all cost.

So when the Aqeedah has specified that it is obligatory for it (the Aqeedah) to be established within the reality of life, and the Kutlah commits to this objective, it becomes necessary for the Kutlah to possess a complete awareness of this objective. This is so that it can transfer this awareness to the Ummah, and so that the Ummah can be elevated as a whole, work towards realising this objective, and sense the progress of this work along the path. It is not permitted for the Kutlah to overlook its clarity or to confine it within the breasts of its leadership; rather, it is essential to present that objective in its generalities and particulars before the eyes of the Ummah, so that it is made feasible to all of those who are working for it, supporting it, and the people as a whole. These are the ones we want to move towards this objective, so that they can be acquainted with it and understand it, whilst it is not allowed for them to be kept in the dark or for it to be left too general. So, for example, where it is stated that the objective is to build the Ummah and resume the Islamic way of life, and that this will absolutely not come except by the establishment of the Islamic State, this statement is general and is not sufficient. It is necessary for the Kutlah and the Ummah along with her to have awareness of the meaning of building the Ummah and reviving her. This occurs by clarifying this meaning and explaining it to the people, and this meaning is summed up as the Ummah's possession of an intellectual principle (or basis) and a productive method of thinking. And when we say "the resumption of the Islamic way of life," it is necessary to explain this statement clearly and to state what we mean by it, i.e. that we as an Ummah return once again to the rule of Islaam over the people's internal and external relationships. Yana nufin komawa ga aiwatarwa da amfani da Musulunci kamar yadda aka aiwatar da shi tun zamanin Manzon Allah (saw) har zuwa ƙarshen zamanin Khilafah. Tsarinsa tsari ne na sake ci gaba da rayuwar da ta tsaya, ba kuma sabuwar matsala ce da ake son kawowa ba, face dai matsalar sake ci gaba da rayuwar da ta riga ta wuce kuma aka rayu da ita. Idan aka faɗa musu wannan, aka kuma bayyana musu cewa hakan ba zai faru ba sai an kafa Daular Musulunci da kuma ba da Bay'ah (mubaya'a) ga Khaleefah, to wajibi ne a bayyana wannan manufa a fili, a kuma bayyana sakamako da tasirin kasancewarta dangane da wanzuwar Musulunci a cikin gaskiyar rayuwa da kuma dangane da farfaɗo da Ummah. Saboda haka yana da muhimmanci a zana shi sosai a cikin tunanin Kutlah, kamar yadda wajibi ne a fahimce shi a fili a cikin zukatan Ummah. Sannan zai zama wajibi a bayyana ma'anar Daular Musulunci, ka'idojin da aka kafa ta a kansu, ginshiƙanta, cibiyoyinta da tsarin da ke tafiyar da ita. A takaice, dole ne a zana cikakken shirin injiniya da tsari, har ya zama abin da ya rage shi ne a sanya mutane a matsayinsu. Wannan na nufin kundin tsarin mulkin Daular, a cikin ka'idojinsa na gaba ɗaya da na musamman, dole ne ya kasance a bayyane kuma a fili kamar rana lokacin faɗuwarta mafi haske.

So when the Aqeedah has specified that it is obligatory for it (the Aqeedah) to be established within the reality of life and the Kutlah then commits to this objective, it becomes necessary for the Kutlah to possess a complete awareness of this objective. This is so that it can transfer this awareness to the Ummah and so that the Ummah can be elevated as a whole, work towards realising this objective and sense the progress of this work along the path. It is not permitted for the Kutlah to overlook its clarity or to confine it within the breasts of its leadership but rather it is essential to present that objective in its generalities and partialities in front of the eyes of the Ummah so it is made feasible to all of those who are working for it, supporting it and the people as a whole. These are those who we want to move towards this objective, so that they can be acquainted with it and understand it whilst it is not allowed for them to be kept in the dark or for it to be over general. So for example, in the case where it is stated that the objective is to build the Ummah and resume the Islamic way of life and that this will absolutely not come except by the establishment of the Islamic State. This statement is general and is not sufficient as it is necessary for the Kutlah and the Ummah along with her to have awareness in regards to the meaning of building the Ummah and reviving her. This occurs by clarifying this meaning and explaining it to the people and this meaning is summed up as the Ummah’s possession of an intellectual principle (or basis) and a productive method of thinking. And when we say: ‘The resumption of the Islamic way of life’ it is necessary to explain this statement clearly and what we mean by it i.e. that we as an Ummah return once again to the ruling by Islaam over the people’s internal and external relationships. It means returning to the implementation and application of Islaam as it was implemented from the time of the Messenger (saw) until the last part of the Khilafah. Its process is one of resuming a life that had halted and it is not a new issue that is sought to be brought but rather the issue is one of resuming a life that has already passed by and been lived. And when this is said to them and it is explained that this will not occur unless the Islamic State is established and by giving the Bay’ah (pledge) to the Khaleefah, then it is necessary to make this objective clear and to make clear the consequences and results of its existence in regards to the existence of Islaam within the reality of life and in relation to the revival of the Ummah. Therefore it is essential for it to be clearly envisioned in the mind of the Kutlah just as it is necessary for it to be clearly perceived in the minds of the Ummah. It would then become necessary to define the meaning of the Islamic State, the principles upon which it is established, its pillars, its institutions and the systems that regulate it. In other words a complete engineers plan and blueprint needs to be drawn out to the point that all that remains is to put the people in their places or positions. This means that the State’s constitution in its generalities and partialities need to be clear and as clear as the sun when it is at its most visual setting.

Kuma game da kiran Al-ummah zuwa wani al'amari da ba ta sani ba ko ba ta gane shi ba, ko neman motsa ta zuwa wani hakika da ba ta san da shi ba, a lokaci guda kuma ana neman amincewarta, amana da goyon bayanta, to wannan kawai mafarki ne maras tushe, kuma yana nuna ƙarin jahilci. Haka kuma yana sabawa maganar Allah (SWT):

As for calling the Ummah to a matter that she does not know or recognise, or to seek to move her towards a reality that she is ignorant of whilst seeking confidence, trust and support from her, then this is just pure fantasy and represents additional ignorance. It is also in opposition to the statement of Allah (swt):

Ka ce: "Wannan ita ce hanyata. Ina kira zuwa ga Allah bisa hujja bayyananniya (sanin gaskiya), ni da duk wanda ya bi ni. Tsarki ya tabbata ga Allah, kuma ni ba ɗaya ne daga cikin mushrikai ba."

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).

Et il est un fait évident et connu que celui qui ne possède pas une chose ne peut la donner ni la transmettre à autrui. Par ailleurs, il est aussi connu que, sur une même question, il peut exister à de nombreuses reprises plus d'une opinion, et qu'il est possible que ces opinions divergentes en viennent à se contredire mutuellement. Cela peut se produire dans les Usool (fondements) et les Qawaa'id (principes), tout comme dans les branches et les points particuliers. C'est pourquoi la Kutlah doit choisir ce dont elle a besoin en matière d'Ahkaam, d'opinions et de réflexions : ce qui est adopté, mis en avant et mis en œuvre afin de le concrétiser, et ce afin que deux choses opposées ou contradictoires ne soient pas réunies. Il est certain que l'absence de définition de la pensée conduira à des divergences et des contradictions entre les membres de la Kutlah, et que cela pourrait mener à l'éclatement de la Kutlah en plusieurs blocs ou courants, sans que rien ne les rassemble hormis le nom du bloc. En effet, il est possible que n'importe quelle opinion rassemble autour d'elle des gens qui l'appellent à eux, ce qui conduirait à la fragmentation de l'unité du groupe collectif. C'est donc une raison suffisante pour que l'adoption et la définition de la pensée, du but et de la voie soient une obligation.

And it is an obviously accepted and known matter that the one who does not possess a matter or thing cannot give it or pass it on to others. From another angle it is also known, that in one single issue, there can on many occasions exist more than one opinion and that it is possible for these differing opinions to reach the point of being contradictory to one another. This can occur in the Usool (fundamentals) and Qawaa’id (principles) just as it can occur in the branches and partialities. For this reason the Kutlah must choose what it needs in terms of Ahkaam, opinions and thoughts which are adopted, proceeded with and worked with to see them implemented and this is so that two opposites or contradictory matters are not brought together. It is certain that the lack of defining the thought will lead to differences and contradictions between the members of the Kutlah and as such this could lead to the scattering of the Kutlah into multiple party blocs or wings and then nothing would bring them together apart from the bloc’s name. This is because it is possible for any opinion to be gathered around and for people to call for it and as such this would lead to the fragmentation of the unity of collective grouping. This therefore is enough reason for the adoption and defining of the thought, goal and path to be an obligatory matter.

Misali, a Musulunci akwai wasu ra'ayoyin fiqhu (na shari'a) da suka shafi mutumin Khalifa, wanda shi ne ginshiki na farko da ake kafa aiwatar da Musulunci a kansa, kuma domin ya wanzu a zahirin rayuwa. Saboda haka akwai ra'ayin da ya ce: Duk wani Musulmi wanda ya cika sharuddan nan masu zuwa zai iya zama Khalifa, kuma halal ne Musulmi su damka masa al'amarinsu. Wadannan sharuddan su ne: ya zama Musulmi, namiji, mai hankali cikakke, balagagge (a shekaru), 'yantacce kuma adali, kuma kowane sharadi daga cikinsu yana da hujja daga Littafi da Sunnah, kuma zuriyarsa, kabilarsa da yawan iliminsa ba sa cikin wadannan sharuddan. Akwai kuma wani ra'ayi a cikin wannan batu wanda ya ce: Wajibi ne Khalifa ya cika wadannan sharudda shida, tare da sharadin cewa ya fito daga Quraishawa, bisa hujjar: <<Imamai daga Quraishawa suke>>. Akwai kuma ra'ayi na uku wanda ya kayyade, baya ga sharudda shida, cewa Khalifa dole ne ya fito daga Ahlul-Bayt (Iyalan gidan Annabi ﷺ), bisa maganar Allah (SWT):

For example, in Islaam there are a number of Fiqhi (jurisprudential) opinions related to the person of the Khaleefah which is the first pillar which the application of Islaam is established upon and for it to exist within life’s reality. So there is an opinion that states: That any Muslim who fulfils the following Shuroot (conditions) can become a Khaleefah and that it is permissible for the Muslims to entrust him with their affair. These conditions are that he is Muslim, male, of sound mind, mature (in age), free and just and that each of these conditions has an evidence from the Kitaab and the Sunnah, and his lineage, nationality and the extent of his knowledge are not from these. There is another opinion within this issue that states: That it is obligatory for the Khalifah to fulfil these six conditions in addition to the condition that he is from Quraish with the evidence: <<The A’immah (Imaams) are from Quraish>>. There is another third opinion that stipulates in addition to the six conditions that the Khaleefah must be from Aali Bayt (Ahl ul-Bayt/Those of the Nabi’s household (saw)) based on the speech of Allah (swt):

Allah na nufin kawai ya kawar muku da ƙazanta [ta zunubi], ya ku mutanen gidan [Annabi ﷺ], kuma ya tsarkake ku da tsarkakewa [mai yawa] (Al-Ahzaab 33).

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification (Al Ahzaab 33).

Akwai kuma ra'yi na huɗu da ke cewa wajibi ne Khaleefah ya zama Mujtahid, domin kada ya zama mai biyayya ga ra'yin wani Mujtahid, kuma kada cikakken iko ya kasance a hannunsa. A saboda haka, idan za mu ɗauka cewa Kutlah ba ta bayyana ra'ayinta a wannan batu ba, sakamakon haka kuma dukkan ra'ayoyin huɗu suka kasance a tsakanin mambobin ƙungiyar, waɗanda ke tare da ita da masu goyon bayanta, kuma babban adadin masana da shugabannin cikinta suka taru a kan waɗannan ra'ayoyi huɗu, kowannensu kuma ya ga cewa ra'ayinsa ne daidai, kuma ba halal ba ne ya bar shi ya bi ra'ayin wani, to idan wannan ƙungiyar ta kai matsayin mulki, kuma tana cikin halin aiwatar da Ahkaam, tunani da ra'ayoyin da suke riƙe da su, wane ra'ayi ne za su karɓa? Tabbas kowane mai ra'ayi zai yi ƙoƙarin tilasta ra'ayinsa tare da adawa da na ɗayan. Me kuma zai zama sakamakon hakan? Zai kai ga rarrabuwar wannan Kutlah, da saɓani ma har ma da faɗa a tsakaninsu (da masu goyon bayansu).

There is also a fourth opinion that states that it is obligatory for the Khaleefah to be a Mujtahid so that he is not subservient to the opinion of another Mujtahid so that the full authority does not rest in him. In light of this, if we were to suppose that the Kutlah had not specified her opinion in this issue and as a result all four opinions existed amongst the members of the party bloc, those attached to it and its supporters, and that a large number of the thinkers in it and its leaders gathered around these four opinions and each of them saw that his opinion was the correct one and that it is not permissible to give it up to follow another’s opinion. Then if this party bloc was to reach the position of ruling and was in a position to implement the Ahkaam, thoughts and opinions that they held, which opinion would they then adopt? It is certain that each possessor of an opinion will attempt to oblige his opinion and resist the opinion of the other. And what will the result of this then be? It would lead to the splitting of this Kutlah and disagreement or even fighting between them (and their supporters).

Saboda wannan dalili da kuma saboda hukuncin shari'a wanda ya ce: 'Hukuncin Allah guda ɗaya ne ga kowane (mutum) ɗaya, ba su da yawa,' to ana aiwatar da abin da ke biye. Kutlah (ƙungiyar jam'iyya) tana kama da mutum kuma tana kwatankwacin mutum, kuma tana karɓar hukunci iri ɗaya da mutum ɗaya dangane da wajibcin shari'a. Saboda haka, gaba ɗaya ba a halatta ta sami hukunce-hukunce, ra'ayoyi, tunani da imani da yawa ba. Karɓar tunani, hukunce-hukunce da imani da ake buƙata a zahiri yana wakiltar ainihin siffarta, yana zama ruhinta, rayuwarta ta dogara a kansa, kuma amincewa da dogara da mutane suna samuwa a kanta ta hanyar fahimta bayyananna, kuma tunani da ra'ayoyin mutane suna canzawa bisa gare ta. Ta haka ne take iya samar da waɗannan tunani, hukunce-hukunce da imani a matsayin ra'ayin jama'a, har su zama al'adu da ƙa'idodin da mutane suka karɓa, waɗanda ke wakiltar ginshiƙai na asali da ke bayyana tsarin al'umma.

For this reason and due to the Hukm Shar’iy that states: ‘The Hukm of Allah is one for each (one) person) and it is not many’ the following applies. The Kutlah (party bloc) is analogous and similar to a person and it takes the same ruling as the single person in terms of legal obligation. Therefore it is absolutely not permitted for it to have multiple rulings, opinions, thoughts and beliefs. The necessary adoption of required thoughts, rulings and beliefs represents its true image, it serves as its spirit, its vital existence rests upon it and the confidence and trust of the people is taken upon it by way of clear understanding and the thoughts and opinions of the people are changed in accordance to it. In this way it is capable of generating these thoughts, rulings and beliefs as a public opinion so that they become the adopted customs and norms of the people which represent the fundamental pillars defining the society’s composition.

Kutlar dole ne ta kuma shiga cikin tunanin banza da al'adun ɓata da ke cikin al'umma, domin ta kawar da su, kuma ta gabatar da madadin su. Wannan yana buƙatar sanin tunani na ɓata, ra'ayoyi marasa daidai da imani na ƙarya da ke cikin al'umma, don a iya karyata su, a bayyana ɓarnarsu, a kuma nuna ƙaryarsu da raunin su. Ba daidai ba ne a yi gaba-ɗaya-gaba-ɗaya a cikin haka, a ce kawai: "Kufurci ɗaya ne Millah (addini)", duk da cewa wannan gaskiya ne, a'a, ya zama wajibi a tattauna kowane tunani, ra'ayi ko imani cikin hanyar hankali, a bayyana kuskurensa, a kuma nuna lahaninsa. I, gaskiya ne cewa Kufurci ɗaya ne Millah, wannan gaskiya ce kuma hakika da aka kafa cikin ƙarfi, domin Addini ba ya rabuwa, ko dai Musulunci ne ko kuma Kufurci, babu wani abu a tsakani. Amma matsalar a nan ba ta kawai tabbatar da gaskiya ba ce, a'a, ita ce kawar da ɓarna, abu marar kyau da ƙarya ta hanyar bayyana su, da kafa hujja a kansu da dalili da shaida. Allah (SWT) ya ce a cikin Alƙur'ani Mai Girma:

The Kutlah must also engage with the corrupt thoughts and bad practises that are present within the society in order to remove them and to present an alternative to them. This requires knowledge of the corrupted thoughts, incorrect concepts and false beliefs that exist in the society so that they can be refuted, their corruption revealed and their falsity and weakness exposed. It is not valid to over generalise in this and merely state: ‘Kufr (disbelief) is one Millah (religion)’ despite this being correct, but rather it is essential to discuss every thought, opinion or belief in an intellectual manner making clear its error and to reveal its flaws. Yes indeed Kufr is one Millah, this is a firmly established truth and reality as the Deen cannot be partitioned, it is either Islaam or it is Kufr and there is nothing in between. However the issue here is not only about affirming a truth but it is rather about removing a corruption, erroneous matter and falsehood by making them clear, establishing argument against them by way of evidence and proof. Allah (swt) says in Al-Qur’aan Al-Kareem:

{Ba ta zo masa ƙarya ta gaba ko ta baya ba; saukarwa ce daga Mai hikima, Abin yabo.} (Al-Fussilat 42)

Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy (Al-Fussilaat 42).

Ta hanyar yin nazari sosai a kan ayoyin Alkur'ani Mai Girma, mun ga cewa ya yi magana a kan kowane nau'in kafirci (kafirta) da ke akwai, ta hanya ta gaba ɗaya da kuma ta cikakken bayani, baya ga magance abin da kowace ƙungiya ta faɗa ko ta yi iƙirari, da abin da suka yi imani da shi. Ayoyin Alkur'ani Mai Girma sun sauka ne don tabbatar da ƙarya ga waɗannan maganganu da imani. An kafa hujja da shaida tabbatacciya, bisa gaskiyar da aka nufi bayyanawa, domin imanin waɗanda suka yi imani ya kafu ta hanyar hankali da hujja bayyananniya. Alkur'ani Mai Girma bai ga ya isa shi kaɗai ba wajen bayyana akidar Musulunci da abin da ta ƙunsa na gaskiya da hujjoji bayyanannu, sannan a bar mutane su yi tunani a kai kawai. A maimakon haka, ya taɓa jijiyoyin mutane kai tsaye, ya kai hari kan imanensu, ya warware iƙirarinsu na ƙarya, kuma ya bayyana wautarsu da taurin kansu. Ayoyin sun yi magana da kowace ƙungiya bisa ga halinta, la'akari da tunani da imanin da take riƙe da su. Saboda haka ya yi magana da Mushrikan Larabawa bisa ga makarantunsu daban-daban da hanyoyinsu, tare da waɗanda suka bi su wajen bautar gumaka. Ya kai hari kan bautar gumaka da ɓoye-ɓoye ba tare da ja da baya ba, kuma ya zargi masu imani da hakan, yana bayyana raunin wannan imani da rashin amfani da hankali, don su fahimci cewa waɗannan gumaka da abin da suke bautawa ba su iya kawo cutarwa ko amfani. Saboda haka aka siffanta su da kasancewa kamar dabbobi, ma'ana ma sun fi dabbobi ɓata. Don haka ya yi magana da su cikin salon tsokana da kuma salon da ke taɓa jijiyoyinsu?

By closely examining the Aayaat of the Qur’aan Al-Kareem we find that it dealt with every existing category of Kufr (disbelief) in a holistic general manner and also in detail, in addition to addressing what every group said or claimed and what they believed in. The Noble Aayaat descended to prove the falsehood of these statements and beliefs. The argument was established with definite evidence, upon the reality that was intended to be demonstrated, so that the belief (Imaan) of those who believed would be established by way of the mind and clear proof. The Noble Qur’aan did not find it sufficient alone to demonstrate the Aqeedah of Islaam and explain what it comprised of in terms of truths and glaring proofs merely for the people to be then left to think about that. Rather it struck at the raw nerves of the people and attacked their beliefs, it dispelled their imaginary claims and made clear their foolishness and stubborn rigidity. The Aayaat addressed each grouping according to their reality in terms of the thoughts and beliefs that they held. Therefore it addressed the Arab Mushrikeen (polytheists) according to their different schools of thought and directions in addition to those who followed in them in respect to worshipping idols. It attacked the worship of idols and paganism relentlessly and reproached those who believed in it whilst making clear the feebleness in regards to this and the lack of using their minds, so that they could perceive that these idols and what they worshipped could not bring any harm or benefit. For this reason they were described as being like cattle and indeed even further astray than cattle. They were therefore addressing in a provocative manner and a way that struck at their raw nerves?

Suna da zukata da ba sa fahimta da su, suna da idanu da ba sa gani da su, kuma suna da kunnuwa da ba sa ji da su. Waɗannan kamar dabbobi suke; a'a, su ne suka fi ɓata. Su ne waɗanda ke cikin gafala (Al-A'araaf 179).

They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless (Al-A’araaf 179).

Haka kuma Alkur'ani ya tattauna kowane ɗaya daga cikin tunaninsu, ko ya yi magana ga waɗanda suka musanta wanzuwar Allah, ko waɗanda suka riƙi son zuciyarsu a matsayin abin bautarsu, ko waɗanda suka bauta wa gumaka don neman kusanci zuwa ga Allah. Ya bayyana musu cewa an bauta wa gumaka a zamanin da suka shuɗe, kuma ya ambaci gumakan da mutanen Ibrahim (a.s) suka bautawa, yadda ya halaka su, da kuma yadda ba su da ikon kare kansu, haka kuma ya ambaci sunayen gumakan da mutanen Nuhu (a.s) suka bautawa:

Similarly the Qur’aan discussed every one of their thoughts whether it addressed those who denied the existence of Allah, or those who took their desires as their deity, or those who worshiped idols for the purpose of gaining closeness to Allah. It explained to them that idols had been worshipped in times that had passed by and mentioned the idols worshipped by the people of Ibraheem (as), how he destroyed them and how they did not possess the power to defend themselves, just as it mentioned the idols worshipped by the people of Nuh (as) by name:

Kuma suka ce: "Kada ku taba barin gumakanku, kada ku bar Wadd ko Suwa' ko Yaghuth da Ya'uq da Nasr" (Nuhu 23).

And they said: 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr’ (An-Nuh 23).

Kamar yadda aka ambaci wasu daga cikin gumakan Quraishawa da sunansu:

Just as some of the idols of Quraish were mentioned by name:

Shin kun yi la'akari da al-Lat da al-'Uzza? Da Manat, ta uku, wata ta daban? (An-Najm 19-20).

So have you then considered al-Lat and al-'Uzza? And Manat, the third - the other one? (An-Najm 19-20).

Haka kuma ta yi bayani kan waɗanda suka yi imani cewa su allah ne ko kuma suna da tsarki na allahntaka, kamar yadda misali ya nuna a tattaunawar da ta faru tsakanin Ibrahim (a.s) da Namrud, ko muhawarar Musa (a.s) da Fir'auna.

In addition it discussed those who believed that they were divine or Godly as demonstrated in the example of the dialogue that took place between Ibraheem (as) and Nimrood or the discussion of Musaa (as) with Fir’awn:

Allah (SWT) ya ce:

Allah (swt) says:

Shin ba ka yi tunani ba game da wanda ya yi jayayya da Ibrahim game da Ubangijinsa saboda Allah ya ba shi mulki? Lokacin da Ibrahim ya ce, "Ubangijina shi ne wanda yake bayar da rai, yana kuma sa mutuwa," sai ya ce, "Ni ma ina bayar da rai, ina kuma sa mutuwa." Ibrahim ya ce, "Lalle Allah yana fitar da rana daga gabas, to ka fitar da ita daga yamma." Sai kafiri ya ruɗe, kuma Allah ba ya shiryar da mutane azzalumai ba. (Al-Baqarah 258)

Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people (Al-Baqarah 258).

Saboda haka za a iya lura da cewa Alƙur'ani mai girma bai takaita kiransa ga wata ƙungiya guda yana yin watsi da sauran ba, kuma bai tara su duka waje ɗaya ba, kamar yadda bai ga ya isa ya bayyana tunaninsa kawai ba, da akidarsa, da abin da yake so daga mutane. Haka kuma Alƙur'ani bai takaita kansa ga kai hari kan addinai da imani kawai ba, sai ya wuce haka zuwa ga magana kan abin da suke faɗa, abin da suke aikatawa, da alaƙoƙin da ke tafiyar da rayuwarsu. Don haka, a lokacin da ake kai hari kan addinai, yana kuma kai hari kan ayyukansu da halayensu, wanda za a iya misalta hakan a cikin sura guda ɗaya gajera wadda ta ƙunshi duk wannan.

Therefore it can be noticed that the Qur’aan Al-Kareem did not restrict its address to one group whilst ignoring others and it did not group them altogether just as it did not find it enough to merely explain its thought, Aqeedah and what it wants from the people. Similarly the Qur’aan did not restrict itself to attacking religions and beliefs but went beyond this to address what they were saying, what they were doing and the relationships that regulated their lives. So in the time in which the religions were being attacked it also attacked their actions and characteristics which can be demonstrated in just one short Surah that encompasses all of this:

Wannan yana kama da lokacin da Allah (SWT) ya ce:

This is like when Allah (swt) stated:

Da sunan Allah Mai rahama, Mai jin kai Shin ka ga wanda ke ƙaryata Ranar Sakamako?

In the Name of Allah Ar-Rahmaan Ar-Raheem Have you seen the one who denies the Recompense?

Domin shi ne wanda yake korar maraya.

For that is the one who drives away the orphan.

Kuma ba ya ƙarfafa ciyar da talakawa.

And does not urge the feeding of the poor.

Kaiton ga waɗanda suke yin sallah.

So woe to those who pray.

Waɗanda suke sakaci a cikin sallarsu.

Those who are heedless in their prayer.

Waɗanda ke nuna ayyukansu don a gani.

Those who make a show of their deeds.

Kuma su hana taimakon kadan (Suratul Ma'un).

And withhold any small assistance (Surah Al-Ma’oon).

Kuma idan Ya (SWT) ce:

And when He (swt) says:

Kaiton ga masu yin ragi (a awo).

Woe to those who give less [than due].

Waɗanda idan sun karɓi ma'auni daga mutane, sukan karɓi cikakken ma'aunin su.

Who when they take a measure from the people they take their full measure.

Amma idan suka auna musu ko suka auna musu da ma'auni, sai su ba su kasa da abin da ya kamata.

But if they give by measure or weigh out to them, they give less (than due).

Ba sa tunanin cewa za a tashe su?

Do they not think that they will be resurrected?

Zuwa ga wata rana mai girma (Al-Mutaffifeen).

To a mighty day (Al-Mutaffifeen).

Saboda haka ya kamata mu karanta Alqur'ani mai girma duka, domin mu yi tunani a kan Ayoyi da Surorin da aka saukar a Makka, da yadda suka yi magana da al'umma, da abin da suka ƙunsa na akidu, dabi'u da ayyuka da suke a tsakanin Larabawan mushrikai. Wannan kuma yana cikin hanyar da take jawo hankali da mayar da hankali zuwa akidar Musulunci bisa hujja da dalili bayyananne. Ya zo yana tabbatar da cewa Allah (SWT) ne Mahalicci (Mai halittar) kowane abu, cewa Shi ne ya saukar da Alqur'ani, cewa Shi wanda babu abin bautawa da gaskiya sai Shi ya aiko Manzonsa ﷺ da shiriya da addini na gaskiya, domin ya rinjayi kowane addini, duk da burin kafirai, kuma ya zo da hujja wadda ba ta barin wata tambaya ko shakka game da Ranar Alƙiyama.

And we should all read from the Noble Qur’aan so that we can ponder over the Aayaat and Suwar that were revealed in Makkah and how they addressed the society and what it contained of beliefs, norms and actions that existed amongst the Arab Mushrikeen. This is in addition to the manner it grabs the attention and the focus towards the Aqeedah of Islaam based upon clear argument and proof. It came proving that Allah (swt) is the Khaaliq (creator) of everything, that He (swt) caused the Qur’aan to descend, that He whom there is no Ilaaha other than Him sent His Messenger (saw) with the guidance and the Deen of truth, so that it prevails over every other Deen in spite of the wishes of the disbeliefs, and it came with proof leaving no question or doubt, in regards to the Day of Judgement.

Bari mu ci gaba da yin tunani kan yadda Ayoyi da Suratai suka yi magana game da wani rukuni na kafirai dangane da Ahlul-Kitab (mutanen littafi). Idan bukata ta taso, sukan yi magana da su tare da Mushrikan Larabawa.

Let us now also reflect upon how the Aayaat and the Suwar dealt with another category from amongst the disbelievers in respect to the Ahl ul-Kitaab (people of the book). When it was required it would address them together along with the Arab Mushrikeen.

Allah (SWT) ya ce:

Allah (swt) says:

Waɗanda suka kafirta daga cikin Ahlul Kitab da mushrikai ba za su rabu da kafircinsu ba sai an zo musu da hujja bayyananniya.

Those who disbelieved among the People of the Scripture and the polytheists were not to be parted [from disbelief] until there came to them clear evidence.

Wani Manzon Allah yana karanta littattafai tsarkakku (Al-Bayyinah 1-2).

A messenger from Allah reciting purified scriptures (Al-Bayyinah 1-2).

Kuma maganarSa (SWT):

And His speech (swt):

Kuma ba mu sanya masu tsaron Wuta ba face mala'iku. Kuma ba mu sanya adadinsu ba face jarrabawa ga wadanda suka kafirta, domin wadanda aka ba littafi su tabbata, wadanda suka yi imani kuma imaninsu ya karu, wadanda aka ba littafi da muminai kada su yi shakka, kuma wadanda ke cikin zukatansu akwai munafunci da kafirai su ce, "Me Allah yake nufi da wannan a matsayin misali?" Haka Allah yake batar da wanda yake so, yana shiryar da wanda yake so. Kuma babu wanda ya san rundunonin Ubangijinka sai Shi. Kuma ambaton Wuta ba komai ba ne face tunatarwa ga mutane (Al-Muddassir 31).

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity (Al-Mudaththir 31).

Al-Qur'aan kuma yana yi wa Ahlul-Kitaab magana gaba ɗaya:

The Qur’aan also addresses the Ahl-ul-Kitaab collectively:

Ka ce: "Ya ku Ahlul Kitab, ku zo zuwa ga kalma madaidaiciya, wacce ta zama daidai tsakaninmu da ku: cewa ba za mu bauta wa kowa ba face Allah, kuma ba za mu hada shi da kome ba, kuma ba za mu riki juna a matsayin ubangiji ba baya ga Allah." Idan kuma suka juya baya, to ku ce: "Ku shaida cewa mu ne Musulmi [masu mika wuya gare Shi]."" (Aali ‘Imraan).

Say: O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah. But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]. (Aali ‘Imraan).

Yana kuma yi magana kan kowace ƙungiya da takamaiman tattaunawa da hujjoji da aka kafa a kan ƙarya ta abin da wannan ko waccan daga cikin waɗannan ƙungiyoyi suka faɗa ko suka yi da'awa. Yana tattauna Banu Isra'ila kuma yana kiran su da wannan take "Yaa Bani Isra'eel" idan maganar tana da alaƙa da da'awoyi da al'amuran da suka shafi Yahudawa. Yana magana kan imaninsu, ayyukansu, maganganunsu, abin da suka ƙirƙira a cikin addininsu, abin da suka canja a cikin littattafansu, da Annabawan Allah da suka kashe cikin zalunci da adawa da su, baya ga abin da za a nemi su yi da kuma yadda aka jarrabe su. An ambaci su har ta kai surori ashirin da bakwai sun yi ambaton su a cikin mabambantan mahallai da yanayi.

And it also addresses each one with a specific discussion and established evidence upon the falsehood of what one or the other of these groups said or claimed. It discusses Banu Isra’eel and addresses them with this title ‘Yaa Bani Isra’eel’ when the matter is connected to the claims and issues related to the Jews. It addresses their beliefs, actions, statements, what they invented to their Deen, what they changed in their books, the Anbiyaa’ of Allah that they killed in transgression and hostility against them, in addition to what they would demand from them and how they were tested. They were mentioned to the point that twenty-seven Suwar (Surahs) made mention to them in a host of different contexts and realities.

Sa'ad da Alƙur'ani Mai Girma ya yi magana da Kiristoci musamman, sai kuma ya ambaci abubuwan da suka ƙirƙira da bullo da su a cikin addininsu, da canje-canjen da suka yi wa imaninsu. Ya yi magana kan bambancin maganganunsu game da imaninsu ga Allah (SWT) da Isa (AS).

And when the Qur’aan Al-Kareem addressed the Christians specifically, then it also mentioned what they invented and fabricated in their Deen and the changes that they made to their beliefs. It addressed their different statements in regards to their beliefs about Allah (swt) and ‘Isa (as):

Lalle Allah shi ne na uku cikin uku (Al-Ma’idah 73).

Verily Allah is the third of three (Al-Ma’idah 73).

Lalle Allah shi ne Almasihu ɗan Maryam (Al-Ma'idah 17).

Verily Allah is the Messiah son of Maryam (Al-Maa’idah 17).

Ko waɗanda suka ce Al-Masihu ('Isa (as)) ɗan Allah ne. Ayoyin don haka sun tunatar da su abin da ya zo musu da shi, domin hujja da dalili su tabbata a kansu. Ta ba su labarin haihuwar 'Isa (as) a cikin Suratu Maryam da Suratu Ali 'Imran, tare da labaran Zakariyya, Yahya da Maryam cikin cikakken bayani wanda ba wanda zai iya sanin su sai wanda ya shaida waɗannan abubuwan, alhali yawancin Larabawa, idan ba duka ba, ba su da masaniya a kansu.

Or those who stated that Al-Maseeh (‘Isa (as)) was the son of Allah. The Aayaat therefore reminded them of what he (as) came to them with, so that the proof and argument was established against them. It narrated to them the story of the birth of ‘Isa (as) in Surah Maryam and Surah Aali ‘Imraan along with the stories of Zakariyaa, Yahyah and Maryam in absolute detail that none could know them except the one who witnessed these events, whilst most if not all of the Arabs were completely ignorant of them.

Allah (SWT) ya ce:

Allah (swt) said:

Waɗannan labaran gaibi ne da Muna yi maka wahayinsu. Ba ka san su ba, kai da mutanenka, kafin wannan. (Hud 49).

These are the news of the unseen we have divinely revealed to you. You did not know of them, neither you nor your people (Hud 49).

Ya ambaci maganganun Yahudawa game da Isa (a.s) ɗan Maryam (a.s), kuma ya ambaci abin da Yahudawa suka ce game da Nasara da abin da Nasara suka ce game da Yahudawa.

It mentioned the statements of the Jews in respect to ‘Isa (as) the son of Maryam (as) and mentioned what the Jews said about the Christians and what the Christians said about the Jews:

Kuma Yahudawa suka ce: "Nasara ba su kan komai", kuma Nasara suka ce: "Yahudawa ba su kan komai" (Al-Baqarah 113).

And the Jews said: ‘The Christians are not upon anything’ and the Christians said: ‘The Jews are not upon anything’ (Al-Baqarah 113).

Bai bar wani al'amari ba sai ya bayyana gare su, ya karyata hujjojinsu, ya warware zantuttukan ƙarya da suke yi, sannan ya yi musu bayani ɗaya bayan ɗaya, yana sanar da su cewa Muhammad ﷺ ya ambaci kowannensu a cikin Littafin.

So it did not leave a matter except that it made it evident to them, refuted their arguments, dispelled their imaginary claims and then addressed each of them in turn making them aware that Muhammad (saw) had mentioned each of them in the Kitaab:

Muhammad manzon Allah ne, kuma waɗanda suke tare da shi suna da tsauri ga kafirai, masu tausayi a tsakaninsu. Kana ganin su suna ruku'u da sujada [a cikin salla], suna neman falalar Allah da yardarsa. Alamarsu tana a fuskokinsu daga tasirin sujada. Wannan ne siffarsu a cikin Attaura. Siffarsu a cikin Linjila kuma kamar shuka ce da take fitar da harbenta, ta ƙarfafa su har su yi ƙarfi, su tsaya a kan kututturensu, suna faranta wa manoma rai - domin Allah ya tayar da hankalin kafirai ta hanyarsu (Al-Fath 29). Note: "Muhammad manzon Allah ne" is followed by ﷺ per the rules. Muhammad ﷺ manzon Allah ne, kuma waɗanda suke tare da shi suna da tsauri ga kafirai, masu tausayi a tsakaninsu. Kana ganin su suna ruku'u da sujada [a cikin salla], suna neman falalar Allah da yardarsa. Alamarsu tana a fuskokinsu daga tasirin sujada. Wannan ne siffarsu a cikin Attaura. Siffarsu a cikin Linjila kuma kamar shuka ce da take fitar da harbenta, ta ƙarfafa su har su yi ƙarfi, su tsaya a kan kututturensu, suna faranta wa manoma rai - domin Allah ya tayar da hankalin kafirai ta hanyarsu (Al-Fath 29).

Muhammad is the Messenger of Allah and those who are with him are severe against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the planters - so that Allah may enrage by them the disbelievers (Al-Fath 29).

Alƙur'ani bai tsaya ga abin da ke gabansu kawai ba, a maimakon haka ya wuce wannan ya yi magana kan abin da ke tsakaninsu, na tattaunawarsu, maganganun da suke yi, ayyukan da suke aikatawa, da makircin da suke shiryawa.

The Qur’aan did not stop at what was present amongst them but rather went beyond that to address what took place between them in terms of the discussions they had, the statements they were making, the actions they were undertaking and the conspiracies that they were hatching.

Lokacin da Yahudawa suka yi ikirarin ƙarya cewa Ibrahim yana cikin Yahudawa, Kiristoci kuma suka ce shi Kirista ne, an fallasa ƙaryar abin da suke ikirari a cikin wata gajeriyar jumla:

When the Jews made the false claim that Ibraheem was Jewish and the Christians claimed that he (as) was a Christian, the falsity of what they were claiming was exposed in a short sentence:

Ibrahim ba Bayahude ba ne, kuma ba Banasare ba ne, amma ya kasance Musulmi mai karkata zuwa tauhidi (Haneef), kuma ba ya cikin masu shirka ba (Aali ‘Imraan 67).

Ibraheem was not a Jew and he was not a Christian but rather he was a Muslim Haneef and he was not of the polytheists (Aali ‘Imraan 67).

Allah (SWT) ya kuma ce:

And Allah (swt) also said:

Ya ku mutanen Littafi, don me kuke jayayya game da Ibrahim, alhali ba a saukar da Attaura da Injil ba sai bayansa? Shin ba za ku yi tunani ba?

O people of the Book why do you argue in regards to Ibraheem whilst the Taurah and the Injeel were not revealed except after him. Will you not then reason?

Wannan yana nufin cewa addinin Yahudawa da Nasara ya zo ne bayan Ibrahim (as), kuma ta yaya zai yiwu wanda ya zo kafin wani ya bi wadanda suka zo bayansa? Saboda haka wannan Aya ta karyata hujjarsu, wadda ta kai ga matsayin wauta mafi girma.

This means that the religion of the Jews and the Christians came after Ibraheem (as) and how can it be possible for the one who came before to follow those who came after him. Therefore the Aayah repudiated their argument which represented the heights of foolishness.

Ayoyin kuma sun bayyana abin da suka aikata na kashe Annabawa, da cin Riba (Ruwa) da Suhtu (hanyoyin haramun), abubuwan da aka hana su. Haka kuma ta fallasa makircinsu game da Musulmi. Wannan kamar lokacin da suka ce wa wani rukuni daga cikinsu su zama masu imani da Musulunci a farkon yini, sannan su zama kafirai a karshen yini, a yunkurin jefa shakka a zukatan Musulmi game da gaskiyar Annabcin Muhammad ﷺ, baya ga fallasa sauran makircin da suka shirya.

The Aayaat also mentioned what they had done in terms of killing the Anbiyaa’ (Prophets), eating Ribaa (Usury) and Suht (Haraam sources), which they had been forbidden from. It also exposed their conspiracies against the Muslims. This is like the time when they said to a group from amongst them that they should become believers in Islaam at the beginning of the day and then become disbelievers at the end of the day, in an attempt to create doubt amongst the Muslims in relation to the truthfulness of the Prophethood of Muhammad (saw), in addition to exposing other conspiracies that they hatched.

Sa'ad da wata sabuwar ƙungiya ko rukuni ya bayyana, wanda a baya ba ya cikin al'umma, sai (Alkur'ani) ya yi magana da su ta hanyar bayyanawa da kuma bayani kan abin da ke cikin zukatansu. Don haka aka ware su a cikin surar da aka sanya wa suna: 'Al-Munafiqoon'. An ambace su, an bayyana halayensu, kuma an tona abin da suka ɓoye a cikin kansu a wurare da dama na Alkur'ani Mai Girma da surorinsa. Misali, a farkon Suratul Baqarah an ambaci muminai a ayoyi huɗu, kafirai kuwa a biyu, yayin da aka ambaci munafukai (masu yin munafunci) a ayoyi goma sha uku. Haka kuma an ambaci yadda suka gina Masallacin Ad-Dirar (na cutarwa) da abin da suka shirya game da shi, wanda hakan ya sa Manzon Allah ﷺ ya ƙone shi. Ko da ɗaya daga cikinsu zai furta wasu kalmomi, Allah (SWT) zai fallasa hakan, kamar faɗin Allah (SWT):

And when a new group or category came into being, which had previously not been present within the society, it addressed them by way of revealing and explaining what lay inside of their hearts. So they were singled out in the Surah named after them: ‘Al-Munaafiqoon’. They were mentioned, their characteristics were described and what they concealed within themselves was disclosed in a number of different places and Suwar of the Qur’aan Al-Kareem. So in the beginning of Surah Al-Baqarah for example the believers were mentioned in four Aayaat, the disbelievers were mentioned in two whilst the Munaafiqoon (hypocrites) were mentioned in thirteen Aayaat. It also mentioned their building of Masjid Ad-Daraar (Harm) and what they had conspired to do with it which led to the Messenger (saw) burning it down. Even if one of them was to utter some words Allah (swt) would expose that like the statement of Allah (swt):

Kuma daga cikinsu akwai wanda ya ce, "Ka yi mini izini (in zauna a gida) kada ka jefa ni cikin fitina." To, a cikin fitina sun riga sun fada. Kuma lallai Jahannama za ta kewaye kafirai.

And among them is he who says, "Permit me [to remain at home] and do not put me to trial." Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. (At-Taubah 49).

Ko maganarsa (swt):

Or His statement (swt):

Shin ba ka yi tunani a kan waɗanda aka hana su yin shawara a asirce ba, sannan suka koma ga abin da aka hana su, suna yin shawara a tsakaninsu game da zunubi da zalunci da rashin biyayya ga Manzo? Idan kuma suka zo wurinka, sai su gaishe ka da wannan kalmar da Allah bai gaishe ka da ita ba, kuma suna cewa a tsakaninsu, "Don me Allah ba ya azabtar da mu saboda abin da muke faɗa?" Isa ga su ne Jahannama, za su shiga cikinta su ƙone, kuma tir da makoma!" (Al-Mujadala 8).

Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination. (Al-Mujaadalah 8).

Wannan yana daga cikin abubuwan da Alƙur'ani Mai Girma ya tabo, kamar waɗanda suka ba da ƙarfafawa da ƙwarin gwiwa ga Manzon Allah ﷺ da muminai, lokacin da suka ambaci tafiyar annabawan baya da abin da suka fuskanta a hanyoyin kiransu zuwa ga addini.

This is amongst many other matters addressed by the Qur’aan Al-Kareem, like those which gave encouragement and strength to the Messenger of Allah (saw) and the believers when they mentioned the journeys of the previous Prophets and what they encountered on their Da’wah paths.

Bisa ga wannan taƙaitaccen bayani da ke sama, ya biyo baya cewa wajibi ne ga duk wata ƙungiya da ta ce tana aiki don farfado da Al'umma da ɗaukaka matsayinta, ta bi hanya ɗaya da Manzon Allah ﷺ ya bi, kuma ta shiga gwagwarmayar hankali da dukkan tunanin da ke saɓani da juna a cikin al'umma. Wannan ba zai yiwu ba kwata-kwata sai dai idan sun mallaki cikakken ilimi da fahimtar waɗannan tunani da imani, ta yadda za su iya tabbatar da ƙarya da lalacewar waɗannan ra'ayoyi. Kuma bai isa kawai a gabatar da abin da suke riƙe da shi ba, domin hakan ya saɓa wa hanyar Manzon Allah ﷺ da tsarin Alkur'ani na shiga gwagwarmayar hankali da mayar da hujja da dalili da shaida.

Based on this short summary above, it follows that it is obligatory upon any group that claims to be working to revive the Ummah and elevate its status, to proceed along the same path that the Messenger (saw) trod and to launch into an intellectual struggle with all the conflicting thoughts existing in the society. This would not be possible at all unless they possessed complete knowledge and understanding of these thoughts and beliefs, so that they are capable of proving their falsehood and corruption of the opinions. And it is not enough to merely present what they hold and carry because this is contradictory to the method of the Messenger of Allah (saw) and the methodology of the Qur’aan of engaging in the intellectual struggle and by countering arguments with proof and evidence.

An Qur'ani an saukar da shi kuma an sauko da shi ga Manzonmu (ﷺ) a sassa, cikin lokacin da ya ɗauki shekaru ashirin da uku. Ba a saukar da shi a lokaci ɗaya ba, sai dai bisa ga yanayi, gaskiyar al'amura da halin da ake ciki. Saboda haka, ya zama wajibi ga duk wata ƙungiya da take aiki don farfado da Al'umma ta rayu tare da abubuwan da ke faruwa, gaskiyar al'amura da yanayi, ta yadda za ta iya bayar da ra'ayin Musulunci game da kowace matsala, abin da ya faru ko wani yanayi. Bin diddigin gaskiyar al'amura da abubuwan da ke faruwa yana bukatar sanin gaskiyar lamarin ko abin da ya faru ta yadda mutum zai iya fahimtar abin da ya kunsa na yanayi, halaye da abin da ke da alaƙa da shi ta fuskar dalilai da sababi, domin ra'ayinsa ko hukuncinsa ya zama daidai ko kusa da daidai. Wannan yana buƙatar sanin al'ummarmu da farko, sannan sanin ƙarfin da ke cikin gwagwarmaya a cikinta, ciki har da ƙasashen da ke gogayya a kan albarkatunta da kuma yaɗa iko da tasirinsu a kanta. Muna da hujja mai ƙarfi a labarin Abu Bakr (ra) lokacin da ya yi caca da kafirai na Quraishawa game da sakamakon yaƙin da ke gudana tsakanin Rumawa da Farisawa, tare da abin da Alƙur'ani ya ambata dangane da hakan, game da wajibcin bin diddigin gaskiyar al'amura da abubuwan da ke faruwa. A bayyane yake cewa Manzon Allah (ﷺ) da waɗanda ke tare da shi sun wakilci wata ƙungiya ta siyasa wadda ta san gaskiyar halin da take ciki kuma ta san al'ummarta sosai, kamar yadda ta san duk abin da ke kewaye da ita. Ga shi a nan Abu Bakr (ra) yana yin caca a kan al'amarin soja da siyasa, kuma dangane da ƙasashe biyu mafi ƙarfi a duniya a wancan lokaci, Farisawa da Rumawa, tattaunawar da ayar Allah (swt) ta goyi bayanta:

The Qur’aan was revealed and descended upon our Messenger (saw) in parts over a period that lasted twenty-three years. It was not revealed in one go but rather in accordance to circumstances, realities and conditions. Based on this it is obligatory upon any group that works to revive the Ummah to live with the events, realities and conditions so that it is capable of providing the Islamic opinion for every issue, incident or condition. Following and pursuing the realities and events necessitates knowledge and understanding of the reality or incident in a manner that enables the person to encompass what it includes of circumstances, conditions and what is related to it terms of reasons and causes in order for his opinion or judgement to be correct or close to correct. This demands a knowledge of our society firstly and then knowledge about the forces that are involved in the struggle within it, including the states that are competing for its resources and to spread their control and influence over it. We have strong evidence in the story of Abu Bakr (ra) when he wagered the disbelievers of Quraish in regards to the results of the war that was waging between the Romans and Persians in addition to what the Qur’aan mentioned in relation to that, in regards to the obligation of pursuing the realities and events. It is evident that the Messenger of Allah (saw) and those with him represented a political Kutlah (bloc) which was aware of its reality and knowledgeable of its society, just as it was aware of all that surrounded it. So here we have Abu Bakr (ra) wagering upon a military and political matter and in relation to the two most powerful States in the world at that time, the Persians and Romans, a dialogue that was supported by the statement of Allah (swt):

Alif, Lam, Meem.

Alif, Lam, Meem.

An an ci Rumawa.

The Romans have been defeated.

A cikin ƙasar da ke kusa. Amma su, bayan shan kayen su, za su yi nasara.

In the nearest land. But they, after their defeat, will overcome (be victorious).

Cikin shekara uku zuwa tara. Ga Allah ne umarnin kafin da bayan haka. Kuma a wannan rana mumini za su yi murna.

Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice.

Da taimakon Allah. Yana ba da nasara ga wanda Yake so, kuma Shi ne Mai girma mai iko, Mai jin ƙai.

With the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.

(Ar-Rum 1-5).

(Ar-Rum 1-5).

Dangane da yanayin cikin gida kuwa, to abin ya bayyana sosai lokacin da kafirai na Makka suka taru don tattaunawa da shirya makirci tsakanin juna da fitar da tsare-tsare na aiki, alhali Allah (swt) yana sa ido kan kowane motsi da kowace magana da suke yi. Wannan ya fito fili lokacin da shugabannin Makka suka taru a Dar un-Nadwah suka tuntubi juna game da Manzon Allah (saw) da da'awarsa. Suka tattauna batun abin da ya kamata su fada wa mutane game da shi, da yadda za su mayar da martani da bayar da amsa ga tawagogin Larabawa da baki a kasuwa, kasuwar 'Ukaazh. Al-Waleed Bin Al-Mugheerah, Sayyid (Shugaban) Bani Makhzoum wanda kuma aka sani da Sayyid na Makka, ne ya jagoranci taron. Sai suka ce: 'Ya Abu-l-Waleed, me ya kamata mu ce wa mutane?' Ya amsa: 'Ku gabatar da shawarwarinku domin in ji su'. Sai suka fara gabatar da ra'ayoyinsu, Al-Waleed kuma yana ƙin su saboda ba su dace da gaskiyar lamari ba. Da suka ƙare shawarwari, sai suka ce: 'To, kai ka faɗa mana'. Sai ya kwantar da girar idanunsa, ya fara shafa kansa yana tunani, yana tafiya baya da gaba a wurin taron har ya kai ga maganarsa ta yaudara. Ya ce za mu ce shi Saahir Bayyaan ne (mai sihirin magana bayyananne), kuma ta hanyar maganarsa mutum yakan rabu da mutanensa da iyalansa.

As for the internal situation, then how greatly was the reality exposed when the disbelievers of Makkah gathered to discuss and scheme amongst themselves and to draw out practical plans, whilst Allah (swt) was monitoring every move and statement they made. This was highlighted when the chiefs of Makkah gathered in Dar un-Nadwah and consulted one another in regards to the Messenger of Allah (saw) and his Da’wah. They discussed the issue of what they should say about him to the people and how they should respond and provide answers to the Arab delegations and visitors in the marketplace, the market of ‘Ukaazh. The meeting was led by Al-Waleed Bin Al-Mugheerah the Sayyid (Master) of Bani Makhzoum who was also known as the Sayyid of Makkah. So they said: ‘O Abu-l-Waleed what should we say to the people?’ He replied: ‘Make your suggestions so that I can hear them’. So they began to suggest their opinions and Al-Waleed would reject them because they did not fit the reality. When they had run out of suggestions they then said: ‘You tell us then’. So he brought his eyebrows together and he began to scratch his head and pick his brain whilst walking back and forth across the space of the gathering place until he arrived at his words of deception. So he said that we will say that he is Saahir Bayyaan (A sorcerer or magician of words) and that by his speech a person is separated from his people and family.

Da zarar wannan ya faru a bayan kofofi, sai wahayi ya sauka yana sanar da Manzon Allah ﷺ game da shirinsu. Sai ayoyin Alƙur'ani suka sauka suna bayyana makircinsu da abin da ya faru a tsakaninsu cikin cikakken bayani mai ban mamaki.

As soon as this had taken place behind doors the revelation descended informing the Messenger of Allah (saw) of their scheming. So the Aayaat of the Qur’aan were revealed exposing their conspiracy and what had taken place amongst them in amazing detail.

Allah (SWT) ya ce:

Allah (swt) said:

Bar ni da wanda na halitta ni kaɗai.

Leave Me with the one I created alone.

Kuma ga wanda na ba shi dukiya mai yawa.

And to whom I granted extensive wealth.

Kuma yara suna halarta [tare da shi].

And children present [with him].

Kuma ka baza masa komai, yana mai saukaka masa rayuwarsa.

And spread out [everything] before him, easing [his life].

Sannan yana son in ƙara.

Then he desires that I should add more.

A'a! Lalle ne, shi mai taurin kai ne game da ayoyinmu.

No! Indeed, he has been toward Our verses obstinate.

Zan rufe shi da azaba mai tsanani.

I will cover him with arduous torment.

Lalle, ya yi tunani kuma ya yi tunani sosai.

Indeed, he thought and deliberated.

Hausa: Allah ya halakar da shi, don yadda ya yi tunani da lissafi.

So may he be destroyed [for] how he deliberated.

Sa'annan (sake) ya halaka shi, don yadda ya yi tunani da kuma shirya.

Then (again) may he be destroyed [for] how he deliberated.

Sai ya sake yin tunani.

Then he considered [again].

Sannan ya kumtsira fuska kuma ya yi zabura.

Then he frowned and scowled.

Sannan ya juya baya, yana mai girman kai.

Then he turned back and was arrogant.

Ya ce: "Wannan ba komai ba ne face sihiri da aka kwaikwaya [daga wasu]."

And said: "This is not but magic imitated [from others].

Wannan ba kome ba ne face illa maganar wani mutum.

This is not but the word of a human being.

Zan jefa shi cikin Saqar (wutar Jahannama).

I will cast him into Saqar (hellfire).

Ka bar Ni tare da wanda Na halitta shi shi kaɗai (Al-Mudaththir 11-26).

(Al-Mudaththir 11-26).

Wannan shi ne matakin fahimta (wa'iy) da ake buƙata game da al'amura da gaskiyar lamura, domin mu iya bayyana hukuncin Allah a kansu, ko kuma mu iya bayyana wa al'ummah abubuwan da ke faruwa a tsakaninta, ko makircin da ake shiryawa a kanta, ko cikas ɗin da ake sanyawa a gaban da'awa, ko sun fito daga 'ya'yan al'ummar kanta, ko daga maƙiyan al'ummar ta hannun 'ya'yan al'ummar, ko kai tsaye daga maƙiyanta.

This is the level of Wa’iy (awareness) that is required in relation to the events and realities so that we are able to provide the ruling of Allah upon it or so that we are able to make clear to the Ummah the incidents that are occurring amongst them, or the conspiracies that are being hatched against them, or the obstacles that are being placed in front of the Da’wah, whether these are coming from the sons of the Ummah themselves, or from the enemies of the Ummah through the hands of the sons of the Ummah or directly from her enemies.

Mun bayyana cewa al'umma ta kunshi al'adar jama'a ta gama-gari ('Urf 'Aamm) da tsarin mulki. Kamar yadda ya wajaba ga Kutlah (kungiyar jam'iyya) ta shiga tsakani da magance tunanin batattu da abubuwan da ke faruwa a yanzu, domin bayyana barnarsu da fallasa karyarsu, da kuma nisantar da su daga rayuwar mutane da tunaninsu, haka nan ya wajaba ta yi aiki wajen haifar da tunaninta a cikin al'umma, domin samar da ra'ayin jama'a a kansa, da kuma tsara al'adar jama'a ta gama-gari ('Urf 'Aamm) bisa abin da tunanin ya tanadar. Wannan shi ne abin da ya kamata ta shiga cikinsa, kamar yadda ya kamata ta shiga cikin ginshiki na biyu daga cikin abubuwan da al'umma ta kunsa, wato tsarin ko gwamnati mai ci a yanzu da ke sarrafawa da daidaita dangantakar mutane, kuma ke da alhakin kula da al'amuransu. Wajibi ne a bayyana barnarta da fallasa rashin gaskiyar hanyoyin magancewarta da maganinta, da rashin kula da al'amuran jama'a, da karyar Aqeedah da hukunce-hukuncen da ke tare da ita. Dole ne a rushe ginshikan da gwamnati da tsarin suka kafu a kansu, a lokaci guda kuma a gabatar da madadin da kafa hujjar gaskiyarsa da daidaitonsa. Aikin yana gabatar da tafarki madaidaici a kan karkatacce, har sai mutane sun rasa amincewarsu ga gwamnati, kuma goyon bayansu ga masu aiwatar da ita ya ƙare.

We have stated that the society is composed of its public general custom (’Urf ‘Aamm) and the system. Just as it is an obligation for the Kutlah (party bloc) to engage and deal with the corrupt thoughts and the prevailing events in order to explain their corruption and reveal their falsehood, and to distance them from the life of the people and their thinking, it must also work to generate its thought within the society to shape a public opinion upon it and to form the public and general custom (‘Urf ‘Aamm) in accordance to what the thought dictates. This is what is has to engage with just as it has to engage with the second pillar from amongst the components of the society, meaning the standing current system or regime that controls and regulates the relationships amongst the people and is responsible for taking care of their affairs. It is obligatory to reveal and expose its corruption and the falsity of its solutions and treatments, its bad caretaking of the people’s affairs and its contravention and opposition to their Aqeedah and the rulings that accompany it. The bases that the regime and system are established upon need to be demolished whilst presenting the alternative and establishing the evidence for its truthfulness and correctness. The work presents the straight line against the crooked until the people lose their confidence in the regime and their support for those who implement it is taken away.

Daga wani kusurwar kuma, al-Kutla dole ne ta ɗauki nauyin fallasa gaskiyar waɗannan wakilan da kafiri ya kafa a wuyan mutane domin kare muradunsa, aiwatar da tsarinsa da yaɗa al'adunsa. Wannan don a tabbatar da cin amanarsu ga Ummah, a kuma tabbatar da cewa su wakilan abokin gābansu ne kuma bayinsa. Hakan zai sa Ummah ta rabu da su, kuma hakika zai sa su taimaki al-Kutla wajen kawar da su da kawar da su daga matsayin mulki. Wannan shi ne abin da muke nufi da Al-Kifaah As-Siyaasiy (gwagwarmayar siyasa), kuma hakan yana bisa biyayya ga Manzon Allah ﷺ da aiwatar da hanyarsa wadda Alƙur'ani ya yi amfani da ita a wannan fage. A lokaci guda da yake bayyana cin hanci da rashawar Nizhaam (tsarin), yana kuma bayyana cin hanci da rashawar masu mulki da zalincinsu. Wasu daga cikinsu an far musu da suna, wasu an far musu ta hanyar ambaton halayensu, wasu kuma an far musu saboda wata magana da suka faɗa ko wani aiki da suka aikata.

This is one angle and from another angle the Kutlah has to assume the responsibility of exposing the reality of those agents that the Kaafir has established over the necks of the people to protect his interests, implement his system and to spread his culture. This is so that their treachery to their Ummah can be proven and their agency and servitude to their enemy can be established. This would lead to the Ummah separating from them and indeed it would lead to them helping the Kutlah to get rid of them and take them away from the position of ruling. This is what we mean by Al-Kifaah As-Siyaasiy (Political struggle) and this in compliance to the Messenger of Allah (saw) and the application of his method which the Qur’aan utilised in this field and area. At the same time as it was making clear and evident the corruption of the Nizhaam (system) it was also making clear and evident the corruption of the rulers and their tyranny. Some of them were attacked by name, some were attacked by mentioning their characteristics and some were attacked due to a statement they made or an action they undertook.

Allah (SWT) ya ambaci sunansa:

So Allah (swt) mentioned by name:

Abu Lahab ya halaka hannayensa biyu, shi kuma ya halaka! Dukiyarsa ba za ta amfane shi ba, haka kuma abin da ya samu.

Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he! His wealth will not benefit him or that which he gained.

Zai shiga Wuta mai ci da harshen wuta.

He will [enter to] burn in a Fire of [blazing] flame.

Kuma matarsa - mai ɗaukar itacen wuta.

And his wife [as well] - the carrier of firewood.

A kusa da wuyanta akwai igiya ta zare da aka murɗe.

Around her neck is a rope of [twisted] fiber.

(Al-Masad).

(Al-Masad).

An wannan aka bayyana shi duk da matsayinsa da darajar girmamawa da yake da ita a tsakanin Bani Haashim da Quraish, kuma ba a ce komai ba kasa da haka game da Sayyid na Bani Makhzoum (Al-Waleed Bin Al-Mugheerah) kamar yadda aka ambata a sama, tun daga aya ta 11 a cikin Suratul Muddathir:

This was declared in spite of his status and the position of honour he held amongst Bani Haashim and the Quraish and no less was said in regards to the Sayyid of Bani Makhzoum (Al-Waleed Bin AL-Mugheerah) as quoted above, beginning from Aayah 11 in Surah Al-Mudaththir :

Bar ni da wanda na halitta ni kaɗai.

Leave Me with the one I created alone.

Kuma ga wanda na ba shi dukiya mai yawa.

And to whom I granted extensive wealth.

Har zuwa Aayah ta 26:

Until Aayah 26:

Zan jefa shi cikin Saqar (wutar Jahannama).

I will cast him into Saqar (hellfire).

Kuma an ambaci shi a cikin Suratun Nun (Wal Qalami Wa Maa Yasturoon).

And he is also mentioned in Surah Nun (Wal Qalami Wa Maa Yasturoon):

Mugu, kuma mai da'awar sarauta ba bisa ka'ida ba.

Cruel, moreover an illegitimate pretender.

Domin shi mai dukiya ne kuma mai 'ya'ya ne.

Because he is a possessor of wealth and children.

Sa'ad da ake karanta masa ayoyinmu, sai ya ce: "Tatsuniyoyin mutanen zamanin da." Za Mu yi masa alama a kan hancinsa.

When Our verses are recited to him, he says: "Legends of the former peoples." We will brand him upon the snout (nose).

(Al-Qalam 13-16).

(Al-Qalam 13-16).

Ya kuma ambaci Al-Akhnas Bin Shuraiq a cikin Suratul Alaq.

It also referred to Al-Akhnas Bin Shuraiq in Surah Al-‘Alaq:

Ba haka ba! Idan bai hanu ba, lalle za Mu ja shi da kwarzanar goshinsa.

No! If he does not desist, We will surely drag him by the forelock.

Gashi mai ƙarya da zunubi (Al-‘Alaq 15-16).

A deceitful sinful forelock (Al-‘Alaq 15-16).

Kamar yadda ya yi nuni ga wasu, kamar a cikin Suratul Qiyaamah:

Just as it referred to others like in Surah Al-Qiyaamah:

Kaiton ku da kaito.

Woe to you and woe.

Sannan kuma kaiwa, kaiwa! (34-35 Al-Qiyaamah).

Then again woe to you and woe! (34-35 Al-Qiyaamah).

Wannan shi ne Kifaah As-Siyaasiy (gwagwarmayar siyasa), wanda ke wakilta harin tsarin mulki da gwamnati, da bayyana cin hanci da rashawarsu, da kai hari ga masu mulki da fallasa cin amanarsu, da bayyana shirye-shiryen da makircin iyayen gidansu. Wannan gwagwarmayar siyasa na daga cikin muhimman ayyukan da Kutlah ya kamata ya tsunduma cikinsu, domin ita ce hanyar da Manzon Allah ﷺ ya bi, kuma ita ce tafarkin da Ubangijinsa Jalla Wa ‘Alaa ya shiryar da shi zuwa gare ta, kuma ya umurce mu da bi, inda Ya ce (SWT):

This then is the Kifaah As-Siyaasiy (political struggle) represented in attacking the system and regime and making clear its corruption, attacking the rulers and exposing their treachery and revealing the plans and schemes of their masters. This political struggle is one of the most important actions that the Kutlah has to engage in because it is the way that the Messenger of Allah (saw) proceeded with and the path that his Rabb (Lord) Jalla Wa ‘Alaa guided him to and commanded us to follow when He (swt) said:

Ka ce: "Wannan ita ce hanyata. Ina kira zuwa ga Allah bisa hujja bayyananniya (sanin gaskiya), ni da duk wanda ya bi ni. Tsarki ya tabbata ga Allah, kuma ni ba ɗaya ne daga cikin mushrikai ba."

Say this is my way, I call to Allah upon clear sight (awareness), I and those who follow me and Subhaanallah and I am not from the Mushrikeen (Yousuf 108).

Saboda haka, hanyar da ke kai ga cimma manufofin da ake so ita ce kira zuwa ga Allah bisa hangen nesa (sani mai zurfi), tare da tunanin da ke bayyana imaninsa, tunaninsa, hukunce-hukuncensa, tsarinsa da dokokinsa a fili kuma a sarari. Dole ne ta mallaki Baseerah (hangen nesa da sani mai zurfi) a kan tafarkinta, inda ake sane da kowane mataki na tafarkin, da kuma yadda ake aiwatar da tunanin da Ahkaam dinsa. Haka kuma dole ne a sami Baseerah (hangen nesa da sani mai zurfi) game da gaskiyar al'amarin da jama'ar ke aiki don canzawa, inda iliminsu zai kewaye duk abin da ke cikin wannan gaskiyar ta fuskar imani, tunani da tsare-tsare, baya ga abin da ya ƙunsa na al'adu da hadisai. Wannan don su fahimci su san yadda za su cire su daga cikin mutane, kuma don su dasa su kuma tabbatar da imani, tunani da hukunce-hukunce madadin su sosai.

Therefore the path that leads to the achievement of the desired objectives is inviting to Allah upon clear sight (awareness) with the thought that makes its beliefs, thoughts, rulings, systems and laws evident and clear. It must possess a clear sight (Baseerah) upon its path where every one of its steps is known and the manner of implementing the thought and its Ahkaam is known. There must also be Baseerah (clear sight and awareness) in regards to the reality that the group is working to change where their knowledge encompasses all that is within this reality in terms of beliefs, thoughts and systems in addition to what it contains of customs and traditions. This is so that they can understand and know how to remove them from the people and so that they can firmly ingrain and implant the alternative beliefs, thoughts and rulings.