Al-ummatul Islamiyya ce, kuma hujjar hakan ita ce abin da ‘Ali Ibn Abi Taalib (ra) ya rubuta, wanda Muhammad Manzon Allah ﷺ ya gaya masa ya rubuta, a cikin kundin tsarin mulki na farko da aka rubuta, wanda mutane suka sanya hannu a kansa lokacin da Manzon Allah ﷺ ya yi Hijira daga Makka zuwa Madina. Mataki na farko na kundin tsarin mulkin ya bayar da ma’anar wannan Ummah lokacin da ya ce: <<Muhammad Manzon Allah ﷺ da muminai Musulmai da suke tare da shi, su ne Ummah guda ɗaya, ban da duk sauran mutane>>. Wannan ita ce Ummar da Allah (SWT) ya sanya ta zama Ummatan Wasatan (Ummah mafi kyau kuma mai adalci), ma’ana, Ummah mafi kyau da aka tayar wa mutane. Tana a tsakiyar duniya domin ta cika aikin da aka amince mata, na zama shaida a kan mutane, wanda shi ne daidai aikin da Manzon Allah ﷺ ya ɗauka. Ya kasance a tsakiyar wannan Ummah, ya isar da saƙo, ya cika amana, ya kasance mai gaskiya ga Ummah, kuma ya yi Jihadi a hanyar Allah, ya kuma ba da duk abin da yake da shi ﷺ.

It is the Islamic Ummah and the evidence for this is what ‘Ali Ibn Abi Taalib (ra) wrote and was dictated to him by Muhammad the Messenger of Allah (saw) in the very first written constitution which the people signed upon when the Messenger of Allah (saw) made Hijrah from Makkah to Al-Madinah. The first article in the constitution provided the definition of this Ummah when it stated: <<Muhammad the Messenger of Allah and those believing Muslims with him are one Ummah to the exclusion of all others>>. This is the Ummah that Allah (swt) has made the Ummatan Wasatan (The best/just Ummah) meaning the best Ummah raised up for mankind. It occupies the centre stage in the world so that it can fulfil the mission that it has be entrusted with to bear witness over mankind which is exactly the same mission that the Messenger of Allah (saw) undertook. He was at the centre stage of this Ummah, he conveyed the message, fulfilled the trust, was sincere to the Ummah and performed Al-Jihaad in the way of Allah and gave it his all (saw).

Ya bar wa al'ummar nan wani abin tsaro don kare ta daga hasara da ɓata, kamar yadda ya ce ﷺ:

He (saw) left in this Ummah a security to protect it from loss and misguidance as he (saw) said:

"Na bar muku abin da idan kun riƙe shi da ƙarfi, ba za ku taɓa ɓacewa ba: Littafin Allah da Sunnata." (Hadisi Sahihi wanda Al-Hakim ya ruwaito daga Abu Hurairah (ra)).

<<I have left amongst you that which if you hold on to it firmly, you will never ever go astray: The Book of Allah and my Sunnah>> (Saheeh related by Al-Haakim from Abu Hurairah (ra)).

Wannan ita ce Shahadar Manzon Allah (saw) a kan al'ummarsa da kuma hujjarsa a kansu, to ina shaidar al'ummarsa a kan sauran mutane? Lalle Manzon Allah (saw) ya yi kuka lokacin da ya ji maganar Allah (swt):

This is the witness (Shahaadah) of the Messenger of Allah (saw) upon his Ummah and his argument against them, so where is the witness of his Ummah over the rest of the people? Indeed the Messenger of Allah (saw) cried when he heard the statement of Allah (swt):

Yaya zai kasance idan Mun kawo daga kowace al'umma shaida, kuma Mun kawo ku, (ya Muhammad), a matsayin shaida a kan waɗannan mutane?" (An-Nisaa 41).

So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness (An-Nisaa 41).

Sai ya ce wa wanda ke karatu: "Wannan ya isa."

And then he said to the one who was reciting: ‘That is sufficient’.

Manzo (saw) ya ɗauki wannan al'amari ya kuma riƙe shi a duk tsawon rayuwarsa, har sai da aka ɗaukaka shi zuwa ga mafi kyawun abokan zama, sannan aka ɗora wannan al'amari aka bar shi ga Ummarsa. Sai suka tashi tsaye don wannan nauyi, kuma Abu Bakr As-Siddeeq (ra) shi ne farkon wanda ya ɗauki jagoranci a wannan (bayan Nabi (saw)). Ya kafa hujja a kan Farisawa da Romawa, sannan ‘Umar Ibn Al-Khattaab (ra) ya bi shi a wannan, shi kuma ya bi shi Khulafa'i da shugabanni waɗanda suka kafa hujja sosai a kan mutanen zamaninsu. Su ne Ummah Wasat, ƙasa ta farko mai daraja, kuma suka mamaye tsakiyar fage a duniya; sun kafa hujja a kan ɗan Adam kuma suka ci gaba da isar da abin da Manzo (saw) ya fara.

The Messenger (saw) assumed and took charge of this matter throughout his life until he was raised to the best company and this matter was then entrusted and left to his Ummah. So they rose up to this responsibility and Abu Bakr As-Siddeeq (ra) was the first to assume the leadership in this (after the Nabi (saw)). So he established the witness over the Persians and Romans and then he was followed in this by ‘Umar Ibn Al-Khattaab (ra) who in turn was followed by Khulafaa’ and leaders who firmly established the witness over the people of that time. They were the Ummah Wasat, the number one State and occupied the central stage in the world; they established the proof upon mankind and continued to convey that which the Messenger (saw) had started.

Kuma ba mu aiko ka ba sai domin ka zama mai bushara da mai gargadi ga dukan mutane, amma yawancin mutane ba su sani ba (Saba'i 28).

And we have not sent you except to the entirety of mankind as a bringer of glad tidings and a warner however most of the people do not know (Saba’ 28).

Don haka Ummah ta ɗauki da’war Musulunci ta isar da ita ga dukkan al’ummomin duniya, daga iyakar ƙasar Sin a Gabas zuwa Tekun Atlantika a Yamma, daga Turkistan, Samarqand da Azerbaijan ta cikin Asiya ta Tsakiya har ta kai ga ƙofofin Vienna a tsakiyar Turai, da kuma daga Gibraltar zuwa Poitiers a ƙasar Faransa, ba nisa da Paris ba. Wannan hali ya ci gaba muddin suna siffantuwa da abin da Allah (SWT) ya umarce su da shi; yin umarni da ma’ruf (abu nagari) da hana munkari (abu mara kyau). Amma bayan haka sai suka juya baya daga wannan, rauni ya shiga cikinsu, suka nisanta daga abin da suke umarni da shi, suka kusanci abin da suke hanawa. Wutar imani ta yi rauni a cikin zukatansu, suka fara rikitar da manufar rayuwarsu da ma’anar kasancewarsu Musulmi, fahimtarsu ta Musulunci ta yi rauni, tunaninsu ya ragu, kuma lalle sun koma baya a fannoni da yawa. Saboda haka cututtukan rarrabuwa, koma baya da raguwa suka yaɗu a tsakaninsu, kamar kishin ƙasa (nationalism), kabilanci (tribalism), ƙishin ƙasa (patriotism), yankanci (regionalism) da ɓangaranci (clannism), har gwamnatinsu ta wuce ta barsu, ƙarfinsu ya karye, aka rushe gwamnatinsu. Lalle sun rushe gwamnatinsu, suka yage tutar ɗaukakarsu, suka gabatar da kansu a teburin sauran al’ummomi, suna karɓar daga gare su duk abin da suka ga zai gyara al’amuransu.

So the Ummah carried the Da’wah of Islaam and conveyed it to all of the nations of the world from the borders of China in the East to the Atlantic Ocean in the west, from Turkistan, Samarqand and Azerbaijan through central Asia until it reached the gates of Vienna in the middle of Europe and from Gibraltar to Poitiers in France not far from Paris. This reality continued for as long as they were characterised with what Allah (swt) had commanded them with; ordering the Ma’rouf (good) and forbidding the Munkar (wrong). However after that they turned away from this, weakness crept in and they became distanced from that which they had been ordering and became closer to that which they had been forbidding. The flame of Imaan weakened within their breasts, they began to misunderstand their purpose in life and the meaning of being Muslims, their understanding of Islaam weakened and their thinking declined and indeed they declined in many areas. Therefore the diseases of division, backwardness and decline spread amongst them like those of nationalism, tribalism, patriotism, regionalism and clannism and so their State passed by them, their might was broken and their State was dismantled. Indeed they brought down their State and tore up the banner of their glory and presented themselves at the tables of the other nations taking from them anything they thought would mend their affairs.

Yau kuma mun gaji sakamakon wannan, alhali abin da ake bukata shi ne mu zama Shuhadaa’ ‘Ala-n-Naas (Shaidu a kan mutane). To shin zai yiwu mu zama shaidu a kan mutane ba tare da fara kafa Musulunci a zahirin rayuwa ba? Shin zai yiwu mu zama shaidu a kan mutane ba tare da mun fara komawa ga tsarin rayuwar Musulunci ba, ko ba tare da wata Daula da take aiwatar da Hudood, take kare iyakoki, take kula da harkokin mutane, take aiwatar da Musulunci a cikin gida, kuma take isar da Musulunci zuwa ga al'ummomin duniya domin kafa hujja da shaida a kansu, ta yadda za su zama shaidu a kansu ba? Wannan shi ne yanayin da kiran Musulunci ya isa ga dukkan al'ummomi, ikon Musulunci ya bazu a doron kasa, dokokinsa sun bayyana, kuma akidunsa da tunaninsa an gabatar da su a fili, ta yadda babu wanda zai da hujja a gaban Allah. Kuma wannan shi ne ma'anar shaida.

And today we have inherited the results of this whilst what is required is for us to be Shuhadaa’ ‘Ala-n-Naas (To be witnesses over mankind). So is it possible for us to witness over mankind without first establishing Islaam in the reality of life? Is it possible to be witnesses over mankind without us first resuming the Islamic way of life or without a State that implements the Hudood, protects the boundaries, looks after the people’s affairs, implements Islaam internally and carries Islaam to the nations of the earth so as to establish the proof and evidence over and upon them and as such becoming witnesses over them? This is the situation where the Da’wah of Islaam has reached all nations, the authority of Islam has spread over the earth, its rules have manifested and its beliefs and thoughts have been presented clearly, so that no one will have any argument in front of Allah and this is the meaning of bearing witness.

Mun gaji wannan hali a matsayin gado, kuma mu Musulmi fiye da biliyan daya ne a cikin sama da jihohi hamsin, amma Musulunci ba shi da iko a cikin ɗaya daga cikinsu. Har ma ba shi da wani matsayi a rayuwar jama'a gaba ɗaya, domin ma'abota imani daga cikin daidaikun mutane sun takaita Musulunci ga Ibadodi da Akhlaki (sai wanda Allah ya yi wa rahama), al'ummomi kuma tsarin jari-hujja da na gurguzu da tunanin da suka sha kaye, munafunci da rashin damuwa ne suka mamaye su. Suna cikin kangin ji da motsin kishin kasa, kabilanci da na ruhaniya, yayin da jihohi ke tafiyar da mulkinsu bisa tsarin jari-hujja da tsarin jari-hujja na gauraye. Amma abin takaici mafi girma shi ne cewa dukkan waɗannan jihohi, ba tare da togiya ba, suna tafiya bisa umarnin kafiri da wakilansa.

We have inherited this predicament and we are more than a billion Muslims in more than fifty states and Islaam has no authority in any of them. Indeed it does not even have a presence in the general life of the people as the believers from amongst the individuals have restricted Islaam to the ‘Ibaadaat and Akhlaaq (except for the one whom Allah has been merciful upon) and the societies are dominated by capitalist and socialist thoughts and defeated, hypocritical and apathetic opinions. They are plagued by and under the grip of patriotic, nationalistic and spiritualistic feelings and sentiments whilst the States are governed by capitalist and patchwork capitalist systems. An even greater calamity than this though is that all of these states without exception proceed in line with the commands of the disbeliever and his agents.

A cikin haka, 'yan siyasa da ƙungiyoyin jam'iyyun siyasa masu alkibla daban-daban suna gasa da fafatawa don samun ribar siyasa ta wucin gadi da cimma manufofi na ɗan lokaci da son kai, ba tare da sanin komai ba game da farfaɗowa, kuma ba tare da neman bayyana hanya zuwa cimma ta ba. Ba su da wani abu fiye da taken gama-gari marasa takamaiman ra'ayoyi, kuma ba su gabatar ko bayar da wata hanya da za ta ko da kaɗan bayyana abin da suke so al'umma ta nufa da kuma farfaɗowa bisa tushenta ba. Haka kuma ba su bayyana wata hanyar aiki ga wannan aiki ba, sai dai sun tafi kan zanga-zanga, ɗaga taken yaƙi, da karkata ga masu mulki, suna yi musu zagon ƙasa ko adawa da ƙiyayya a gare su duk lokacin da yanayi ya buƙaci hakan, ko don tabbatar da wata moriya ko don faranta wa ra'ayin titi rai da gamsar da shi a wani lokaci. Ta haka ne suka koyar da mutane cewa siyasa na nufin yaudara, ɓatarwa, munafunci da zagon ƙasa domin isa ga manufofi da cimma buri da fata. Abin da ya fi muni a kan wannan shi ne ganinsu cewa wajibi ne a nemi taimako da goyon bayan kafiri don cimma burinsu da manufofinsu, ko kuma aƙalla ba su ga wani laifi a hakan ba, ba tare da sanin cewa wannan kashe kansu ne a siyasance ba.

In addition, the politicians and political party blocs with their different directions compete and battle to attain cheap political gains and to realise temporary and selfish goals without fundamentally knowing anything about the revival and without seeking to clarify a path towards achieving it. They did not possess more than slogans for general unspecific thoughts and they did not present or put forward a method that would in the very least explain what they wanted the society to move towards and to revive upon its basis. Just as they did not clarify a methodology for this work and merely proceeded upon protests, the raising of slogans and inclining towards the rulers and fawning them or opposing them and being hostile to them whenever the situation dictated that, whether this was to secure an interest or to please, appease and satisfy the opinion of street at a given time. In doing so they taught the people that politics meant deception, misleading, hypocrisy and fawning in order to arrive at the goals and realise there hopes and aspirations. And even worse than this, was their view that it was obligatory to seek the help and assistance of the disbeliever to realise their ends and aims and arrive at the purposes or in the very least they did not see anything wrong in doing that and without knowing that this meant political suicide.

Wannan shi ne abin da muka gada, kuma wannan ita ce gaskiyar Al-Ummah da muke son yin aiki da ita don farfado da ita.

This therefore is what we have inherited and this is the reality of the Ummah that we desire to work with in order to revive her.