Tun daga tsakiyar karni na goma sha biyu bayan Hijira (karni na goma sha takwas miladiyya), duniyar Musulunci ta fara sauka cikin sauri daga matsayinta na dacewa, tana nutsewa cikin mummunan rami na koma-baya. An yi ƙoƙari da yawa domin farfado da ita, ko aƙalla dakatar da koma-bayan, amma babu abin da ya yi tasiri. Duniyar Musulunci har yanzu tana cikin yanayin baƙin ciki, rashin tsari da koma-baya, kuma tana ci gaba da shan sakamakon wannan koma-baya da rashin oda.

Since the middle of the twelfth century Hijri (eighteenth century C.E.) the Islamic world has been rapidly declining from its correct position and sinking horribly to the abyss of decline. Numerous attempts have been undertaken to revive it, or at least to halt the decline, but to no avail. The Islamic world remains in a state of gloom, anarchy and decline, and it still suffers the consequences of such backwardness and disorder.

Dalilin koma bayansa yana da sabon abu guda ɗaya, wato raunin da ya lalata ikon hankula na fahimtar Musulunci. Musabbabin wannan rauni shi ne rabuwar ƙarfin harshen Larabci da ƙarfin Musulunci, lokacin da aka yi watsi da harshen Larabci wajen fahimta da isar da Musulunci tun farkon ƙarni na bakwai bayan Hijira. Saboda haka, sai dai idan an haɗa ƙarfin harshen Larabci da ƙarfin Musulunci ta hanyar mayar da harshen Larabci harshen Musulunci a matsayin wani ginshiki kuma sashe marar rabuwa da shi, koma baya zai ci gaba da jan Musulmi ƙasa. Wannan saboda shi ne ƙarfin harshen da ya ɗauki ƙarfin Musulunci, saboda haka ya haɗe da shi, har ba za a iya isar da Musulunci cikakke ba sai da shi; kuma idan aka yi sakaci da shi, ba za a iya yin Ijtihadi (cire hukunce-hukunce daga nassoshi) a cikin Shari'a ba. Sanin harshen Larabci sharaɗi ne na asali a cikin Ijtihadi. Bugu da ƙari, Ijtihadi wajibi ne ga Al'umma, domin ci gaba a cikin Al'umma ba zai faru ba sai ta hanyar amfani da shi.

The reason for its decline is due to one single factor, the severe weakness that destroyed the ability of the minds in understanding Islam. The cause for this weakness was the detachment of the capacity of the Arabic language from the capacity of Islam when the Arabic language was ignored both in understanding and carrying Islam from the beginning of the seventh century Hijri onwards. Accordingly, unless the capacity of the Arabic language is mixed with the capacity of Islam by making the Arabic language the language of Islam as a fundamental and inseparable part of it, the decline will continue to drag the Muslims down. This is because it is the linguistic capacity that carried the capacity of Islam and consequently intermingled with it, such that the perfect carrying of Islam cannot be undertaken except by it; and if it is neglected, Ijtihad (deriving of AHkam from texts) in Shar’a (divine law) cannot be undertaken. Knowledge of the Arabic language is a fundamental condition in Ijtihad. Furthermore Ijtihad is necessary for the Ummah since progress within the Ummah cannot occur except by utilising it.

Akwai dalilai guda uku da suka sa yunkurin da aka yi domin farfado da Musulmai da Musulunci ya gaza. Na farko shi ne rashin fahimtar fikrah (ra'ayi) ta Musulunci yadda ya kamata daga bangaren wadanda suka dauki nauyin farfadowar. Na biyu shi ne rashin bayyana tareeqah (hanya) ta Musulunci wajen aiwatar da fikrah tasa a fili. Na uku shi ne gazawar wadanda suka dauki nauyin farfadowar wajen hada fikrah ta Musulunci da tareeqah ta Musulunci sosai kuma ba tare da rabuwa ba.

There are three reasons why the attempts undertaken to revive the Muslims with Islam failed; The first is the lack of an accurate understanding of the Islamic fikrah (idea) by those who assumed the burden of revival. The second is the lack of clarity of the Tareeqah (method) of Islam in implementing its fikrah. The third is the failure of those who assumed the burden of revival to link the Islamic fikrah with the Islamic Tareeqah tightly and inseparably.

Game da fikrah ta Musulunci, abubuwa da dama sun yi tasiri a kanta, wadanda suka rage yawan cikakkun bayanansa ga Musulmai. Wadannan abubuwa sun fara bayyana a farkon karni na biyu na Hijira, kuma sun ci gaba har zuwa lokacin da mulkin mallaka ya zo. Falsafar kasashen waje, kamar ta Indiya, ta Farisa da ta Girka, ta yi tasiri a kan wasu Musulmai, lamarin da ya sa su yi kokarin sulhunta Musulunci da wadannan falsafoli, duk kuwa da cikakkiyar sabanin da ke tsakaninsu. Wadannan yunkurin sulhu sun haifar da fassarori da bayanai na kuskure, wadanda suka rude tare da goge wasu gaskiyoyin Musulunci daga zukatan Musulmai, ko kuma aƙalla suka raunana fahimtarsu. Haka kuma, wasu mutane masu kiyayya da Musulunci sun karbe shi da munafunci, suka fara gabatar da ra'ayoyi baƙi ga Musulunci, har ma masu sabawa da shi. Wannan ya haifar da fahimtar Musulunci ba daidai ba ga Musulmai da yawa. Bugu da kari, a karni na bakwai na Hijira, sakaci da harshen Larabci ya bayyana wajen isar da Musulunci. Dukkan wadannan abubuwa sun nuna koma bayan Musulmai. Daga karshen karni na goma sha daya na Hijira (karni na sha bakwai miladiyya) zuwa yau, duniyar Musulunci ta fuskanci mamayar al'adu da ta wa'azi, sannan mamayar siyasa ta Yamma, wadda ta kara wa jiki ciwo kuma ta haifar da karin rikitarwa a cikin al'ummar Musulunci. Duk wannan ya yi tasiri sosai a kan fahimtar Musulmai ta kuskure game da fikrah ta Musulunci, don haka gaskiyar tsayuwar fikrar a zukatan Musulmai ta bace.

With regard to the Islamic fikrah, many factors affected it which diluted many of its details for the Muslims. Such factors arose at the start of the second century Hijri and continued until the arrival of imperialism. Foreign philosophies, such as Indian, Persian and Greek had an impact on some Muslims, leading them to make attempts to reconcile Islam with these philosophies, despite the complete contradiction between the two. These conciliatory attempts led to erroneous interpretations and explanations that confused and eliminated some Islamic facts from the mind of the Muslims or at least weakened their understanding. Furthermore, some individuals who harboured ill feeling towards Islam embraced it hypocritically and began introducing concepts alien to Islam and even contradicting it. This led to an erroneous understanding of Islam by many Muslims. Additionally in the seventh century Hijri, the negligence of the Arabic language arose in the conveying of Islam. All of these factors announced the decline of Muslims. From the end of the eleventh century hijri (seventeenth century C.E.) up to the present day, the Islamic world has been subjected to cultural and missionary invasions, followed by the political invasion of the West, which added insult to injury and created further complications in the Islamic society. All this had an effective influence on the Muslims incorrect understanding of the Islamic fikrah, thus true crystallisation in the minds of the Muslims was lost.

Game da Tareeqah na Musulunci, Musulmai a hankali sun rasa tsayayyen fahimtar ta. Musulmai sun kasance suna fahimtar cewa rayuwarsu a duniya tana nan ne saboda Musulunci, cewa aikin Musulmi a rayuwa shi ne ɗaukar da'awar Musulunci, cewa aikin Daular Musulunci shi ne aiwatar da Musulunci da zartar da dokokinsa a cikin gida, da ɗaukar da'awarsa a waje, kuma hanyar cimma hakan ita ce Jihadi, wanda Daula ke aiwatarwa. Mu ce bayan Musulmai sun fahimci wannan sarai, sai suka fara ganin babban aikin Musulmi a matsayin neman rayuwa da farko, sannan yada addini da shiryarwa duk lokacin da yanayi ya ba da dama. Daula ta fara ganin babu laifi ko zunubi a sakacinta wajen aiwatar da dokokin Musulunci, kuma ba ta ga kunya a barin Jihadi fi sabilillah (a hanyar Allah) domin yada Musulunci ba. Musulmai, bayan sun rasa Daularsu duk da rauninta da kasawarta, sun ga dawowar Musulunci a gina masallatai, da buga littattafai, da koyar da tarbiyya (Akhlaq), yayin da suka yi shiru game da mamayar kafirci a kansu da kuma mulkin mallaka da aka yi musu.

Regarding the Islamic Tareeqah, Muslims gradually lost the clarity of its understanding. The Muslims used to understand their existence in life was for the sake of Islam, that the Muslims duty in life was to carry the da’wah of Islam, that the duty of the Islamic State is to implement Islam and execute its rules internally and carrying the da’wah for it externally, and that the method for this is Jihad, performed by the State. We say that then after the Muslims clearly understood this, they began viewing the main duty of Muslims as the acquisition of life firstly, and secondly preaching and giving guidance whenever the conditions permitted. The State began to see no fault or sin in its complacency in executing Islamic rules, and did not see any shame in abandoning Jihad fee sabeel lillah (in the way of Allah) to spread Islam. The Muslims after they lost their State - despite its weakness and shortcomings - saw the return of Islam in the building of masaajids, the publishing of books and the educating of morals (Aqhlaaq) whilst they kept silent over the domination of kufr on them and about its colonisation upon them.

Dangane da alakar da ke tsakanin fikra ta Musulunci da Tariqah, Musulmi sun fara nazarin hukunce-hukuncen shari'a da suka shafi maganin matsaloli, watau wadanda suka shafi fikra, amma ba su mai da hankali ga dokokin da ke bayyana hanyar wannan magani ba, watau wadanda ke nuna Tariqah. Don haka sai suka yi nazarin hukunce-hukunce a keɓe daga hanyar aiwatar da su. Sun kuma mai da hankali wajen nazarin dokokin sallah da azumi, aure da saki, sun yi watsi da nazarin dokokin jihadi, al-Ghana'im (ganima), Khilafah, shari'a, harajin filaye (al-Kharaj) da sauran su. Ta haka suka raba fikra da Tariqah, lamarin da ya sa aiwatar da fikrar ya zama abin da ba a iya tunaninsa ba face tare da Tariqahnta.

With regards to the linkage between the Islamic fikrah and Tareeqah, Muslims started to study the AHkam Shara’iah related to treatment of the problems, i.e. related to the fikrah, and did not pay attention to the rules that demonstrate the manner of the treatment, i.e. demonstrate the Tareeqah. Thus, they studied the rules detached from their method of execution. They also concentrated on studying the rules of prayer and fasting, marriage and divorce, and they neglected the study of the rules of jihad, al-Ghanaim (spoils), Khilafah, the judiciary, land taxation (al Kharaj) and so on. Thus they detached the fikrah from the Tareeqah, which resulted in the implementation of the fikrah becoming inconceivable without its Tareeqah.

A ƙarshen karni na sha uku bayan Hijira (karni na sha tara miladiyya), rashin fahimtar Shari'ar Musulunci da yadda ake aiwatar da ita a cikin al'umma ya bayyana a fili. An fassara Musulunci ta hanyoyin da ba su dace da nassoshinsa ba don a daidaita shi da al'ummar zamani, alhali abin da ake buƙata shi ne a canza al'umma domin ta dace da Musulunci, ba akasin haka ba. Domin matsalar ita ce lalacewar al'umma, wadda ke buƙatar a gyara ta da wata akida (mabda'a), don haka dole ne a aiwatar da akidar kamar yadda take, kuma a canza al'umma gaba ɗaya kuma tun daga tushe bisa wannan akida. Saboda haka, ya wajaba ga waɗanda suka yi ƙoƙarin gyara al'umma su aiwatar da hukunce-hukuncen Musulunci kamar yadda suke, ba tare da la'akari da al'umma, zamani, lokaci ko wuri ba. Sai dai ba su yi haka ba; a maimakon haka, sun karkatar da fassarar hukunce-hukuncen Musulunci don su dace da rayuwar zamani. Wannan kuskure ya bayyana sosai a yadda suka samar da ƙa'idoji na gaba ɗaya da na musamman. Sun samar da ƙa'idoji na gaba ɗaya da hukunce-hukunce na cikakke waɗanda suka dace da wannan ra'ayi. Saboda haka, sun kafa ƙa'idoji na gaba ɗaya marasa daidai da dama, kamar: "Ba a haramta canza hukunce-hukunce bisa ga canjin zamani ba", da kuma "Al'ada ita ce alƙali", da sauransu. Sun bayar da fatawa ba tare da wata hujja ko shaida daga Shari'a ba, kuma wasu daga cikinsu ma sun saɓa wa nassin Alƙur'ani bayyananne. Misali, sun halatta ɗan riba (riba) bisa hujjar cewa ba ta ninkawa ba, da kuma uzurin buƙatar kuɗaɗen ƙaramin yaro (qassir). Alƙalin da ake kira alƙalin Shari'a ya zo ya yi hukunci da riba a kan ajiyar marayu. Alƙalin da ake kira alƙalin al'ada shi ma ya yi hukunci da riba. Sun bayar da fatawar dakatar da Hudud (dokar hukunci) kuma sun halatta a ɗauki Hudud daga wata majiya ba Musulunci ba. Ta haka suka kafa dokokin da suka saɓa wa Shari'a, da uzurin cewa waɗannan sun fi dacewa da zamani, kuma wajibi ne Musulunci ya dace da kowane zamani, lokaci da wuri. Wannan ya haifar da raba Musulunci da rayuwa. Wannan fahimta ta kuskure da ƙa'idodi marasa daidai ne maƙiyan Musulunci suka yi amfani da su wajen shigar da dokokinsu da ƙa'idodinsu. Musulmi ba su ga wani saɓani a cikinsu da Musulunci ba, saboda abin da ya kafu a zukatansu bisa wannan fahimta ta kuskure cewa Musulunci ya dace da kowane lokaci da wuri. Kuma ya yaɗu fassara Musulunci ba daidai ba domin ya dace da kowace makaranta, akida, al'amari da kowace ƙa'ida, ko da fassarar ta saɓa da akidar Musulunci da mahangarsa. Wannan ya taimaka wajen raba Musulunci da rayuwa, sakamakon haka kuwa duk wani yunƙurin gyara da ya yi aiki bisa wannan fahimta ta kuskure da rauni ya gaza babu makawa.

At the end of the 13th century Hijri (19th century C.E.) the misunderstanding of the Islamic Shari’ah and its application on the society became obvious. Islam was interpreted in ways incompatible with its texts in order to adapt to the present society, although what was required was to change the society to adapt with Islam, and not the other way round. For the issue was the corruption of society which needed to be reformed by an ideology (mabda’a), so the ideology had to be applied as it is, and the society had to be changed completely and radically on the basis of this ideology. Thus, it was necessary for those who attempted to reform the society to apply the Islamic rules as they are, regardless of society, era, time or place. However, they didn’t do this; rather they misinterpreted the Islamic rules to adapt them to contemporary life. The excesses of this error could be seen in the derivation of general and detailed principles. They derived general principles and detailed rules that agreed with this viewpoint. Thus, they established numerous erroneous general principles, such as; “It is not prohibited to change the rules according to the changing of the time”, and like, “Tradition is the arbiter” etc. They issued fatwas without any support or evidence from Shar’a, and some of them even contradicted the definite Qur’anic text. For example, they permitted a little usury (riba) on the pretext that it is not multiple, and by the excuse of its necessity for the funds of the minor (qassir). The judge who was called a Shar’ai judge came to judge with usury (riba) on the deposits of the orphans. The judge, whom they called the regular judge also ruled with usury (riba). They gave fatwa to suspend Hudood (penal code) and allowed the Hudood to be taken from a source other than Islam. Thus they laid down rules contradicting Shar’a using the excuse that these agree more with the time, and it is necessary that Islam suit every age, time and place. This resulted in the detachment of Islam from life. This erroneous understanding and incorrect rules was used by the enemies of Islam to introduce their laws and principles. The Muslims did not see in them any contradiction with Islam, due to what had been established in their minds based on the erroneous understanding that Islam suits every time and place. The misinterpretation of Islam to suit every school of thought, ideology, incident and every principle - even if the interpretation disagreed with the ideology of Islam and its viewpoint - became prevalent. This helped in the separation of Islam from life and consequently the failure of every reformist movement working according to this erroneous and poor comprehension was inevitable.

A farkon karni na 20 na zamanin Miladiyya, an sami wata matsala ta daban wacce ta ƙara yawan cikas da ke tsakanin Musulunci da rayuwa. Wannan ya ƙara ƙarfafa matsalolin da ke tattare da ƙungiyoyin Musulunci tun can baya. Musulmai, musamman malaman addini (ulama) da mutanen da suka samu ilimi, suna da halaye uku.

In the beginning of the 20th century C.E, a further problem was added that increased the obstacles that stand between Islam and life. This amplified the already existent problems that faced the Islamic movements. The Muslims, and in particular the scholars (ulema) and the educated people were characterised by three things:

Da farko, sun yi nazarin Musulunci ta hanyar da ta sha bamban da hanyar nazari da ake bukata don fahimtarsa. Hanyar nazarin Musulunci ita ce nazarin hukunce-hukuncen Shari'a a matsayin tambayoyi na aiki da za a aiwatar da su a cikin abin da ya shafi Daula, da kuma a cikin al'amuran daidaikun mutane a matsayinsu na daidaikun mutane. Malamai sun bayyana fiqhu (ilimin fiqhu) da cewa shi ne,

Firstly, they studied Islam in a way different from the method of study required to understand it. Islam’s method of study is to study the Shari’ah rules as practical questions for application by the State in what concerns it, and by the individuals in their affairs as an individual. Scholars have defined jurisprudence (fiqh) as being,

ilimin ayyukan Shari'a na aiki da aka samo daga dalilansu na tafsili (aladillah al-tafsiliyyah).

“the knowledge of the practical Shar’ai matters that are derived from their elaborated evidences (aladillah al-tafsiliyyah)”.

Irin wannan karatu zai samar wa ɗalibi ilimi, al'umma kuma aiki daga bangarorin biyu, wato gwamnati da mutum ɗaya. Duk da haka, malamai da masu ilimi, har ma mafi yawan Musulmi, sun yi nazarin Musulunci ne don neman ilimin ka'idoji kawai, kamar dai falsafa ce ta tunani. Ta haka hukunce-cen shari'a (Ahkam) suka zama abin zato da ba su da amfani a aikace, kuma aka fara nazarin Shari'a a matsayin al'amuran ruhi da ɗabi'a kawai, ba a matsayin dokoki da za a yi amfani da su wajen magance matsalolin rayuwa ba. Wannan shi ne abin da ya shafi karatu. Dangane da Da'wah ga Musulunci kuwa, hanyar wa'azi da shiryarwa kamar yadda masu wa'azi suke yi ta yi galaba, maimakon hanyar nazari da Musulunci ya bukata. Saboda haka, mutanen da ke nazarin Musulunci sun zama ko dai malamai marasa rai, ko kuma masu shiryarwa da ke yin wa'azi a kai a kai da huɗubobi masu gajiyarwa (khutba) ba tare da wani tasiri a cikin al'umma ba. Ba su fahimci ma'anar koyar da Musulunci ta hanyar tarbiyya ba, wato koyar da Musulmi al'amuran addininsu ta hanyar da za ta canja motsin zuciyarsu, ta kuma tuna musu azaba da fushin Allah, har Musulmi ya zama mutum mai kuzari idan motsin zuciyarsa ya haɗu da hankalinsa sakamakon koyon ayoyin Allah da hanyar koyarwarsa. Hakika, ba su fahimci kome daga cikin wannan ba, sun maye gurbin wannan hanya mai zurfi kuma mai tasiri da hanyar "wa'azi da shiryarwa" (wa'adh wa irshad), wadda take iyakance ga huɗubobi marasa zurfi (khutba). Saboda haka, mutane sun gane cewa akwai saɓani tsakanin hanyar da ake magance matsalolin al'umma da Musulunci, lamarin da ya bukaci a sasanta su. Sakamakon haka, ya zama ruwan dare a wurin mutane su fassara Musulunci ta hanyar da za ta sa ya dace da rayuwar zamani.

Such a study would produce knowledge for the student and action for the society by both the state and the individual. However, the ulema and educated people, even most Muslims, studied Islam for the purpose of mere theoretical knowledge as though it were a fanciful philosophy. Through this the juristic rules (AHkam) became hypothetical and impractical, and Shar’a came to be studied as a set of spiritual and moral matters, and not as rules to treat the problems of life. This is as far as the study is concerned. As to the Da’wah for Islam, the way of preaching and guidance as practised by the missionaries prevailed instead of the method of study required by Islam. Thus the people who studied Islam became either inanimate ulema, or guiding preachers who regularly preach the boring sermons (khutba) without producing any effect in society. They did not understand the meaning of culturing with Islam, teaching Muslims the matters of their Deen in a way that produces a change in their emotions, and reminds them of the punishment and wrath of Allah, so that a Muslim becomes a dynamic personality when his emotions are linked to his mind as a result of learning the verses of Allah and the method of its teaching. Indeed, they understood none of this, and they replaced this deep effective method of teaching by the method of “preaching and guidance” (wa’adh wa irshad), which is confined to the shallow sermons (khutba). Due to this, people perceived that there was a contradiction between the way the problems of society were addressed and Islam, and this required reconciliation. Consequently it became common among people to interpret Islam in a way to make it adapt to the contemporary life.

Haka kuma sun fahimci ayoyin Allah (SWT) ba daidai ba, misali,

In addition to this, they misunderstood the verses of Allah (swt), for example,

Kuma ba zai dace muminai su fita duka don yaƙi ba. Daga cikin kowace runduna tasu, sai wani sashe ne kawai zai fita, domin waɗanda suka rage su samu sanin addini mai zurfi, kuma su gargaɗi mutanensu idan suka koma gare su, don su yi taka tsantsan. [TMQ At-Tawba:122]

“And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in the Deen and that they warn their folk when they return to them, so that they may beware.” [TMQ At-Tawba:122]

Sun fassara wannan Ayar da cewa wasu mutane daga kowace ƙungiya su tafi neman ilimi, sannan su koma wajen mutanensu domin koya musu. Ta hanyar haka, suka mayar da koyon addini farali kifaya (wajibi na gama-gari), ta haka suka saɓa wa Hukuncin Shari'a da ma'anar Ayar.

They interpreted this Ayah to mean that some people of each group should set off to acquire knowledge and to return to their people to teach them. Through this, they made learning of the Deen fard kifayah (a collective duty), thus conflicting with the Hukm Shar’ai and the meaning of the Ayah.

Dangane da Hukm Shar'i kuwa, wajibi ne ga kowane Musulmi balagagge mai hankali ya nemi ilimi daga Musulunci wanda ya shafi al'amuran rayuwarsa ta yau da kullum. Wannan saboda an umarce shi da ya yi dukkan ayyukansa bisa umarni da hani na Allah (SWT). Babu yadda za a cika wannan sai ta hanyar sanin Ahkam Shar'iyyah da suka shafi ayyukansa. Saboda haka, neman cikakken ilimi a cikin addini game da hukunce-hukuncen da Musulmi ya kamata ya bi a al'amuran rayuwa wajibi ne a kan kowane mutum (fard 'ain), ba fard kifaya ba. Amma Ijtihadi, wato fitar da Ahkam, fard kifaya ne. Game da sabanin da ake yi tsakanin wannan da ma'anar wannan Ayar, ayar tana magana ne a kan jihadi, ma'ana bai kamata Musulmi su fita baki daya zuwa jihadi ba. Idan wata kungiya ta tafi jihadi, sai wata kungiya ta zauna don koyon Ahkam daga hannun Manzon Allah ﷺ, sannan idan mujahidai suka dawo, wadanda suka zauna za su koyar da su abin da suka rasa na hukunce-hukuncen Allah ta hanyar da za ta yi tasiri a kansu. Wannan kuma yana nuna misalin Sahabbai (RA), wadanda suka kasance masu kula sosai wajen koyon Ahkam din addini, da zama a cikin kasancewa tare da Manzon Allah ﷺ. Wasu daga cikinsu suna fita yaki na jihadi, wasu kuma suna zama don koyon Ahkam din addini. Idan mujahidai suka dawo, wadanda suka zauna za su koyar da su Ahkam din da suka rasa.

As for the Hukm Shar’ai - it is an obligation that every sane adult Muslim acquires knowledge from Islam covering the matters of their daily life. This is because they are commanded to perform all his actions based upon the commands and the prohibitions of Allah (swt). There is no way to fulfil this except through the knowledge of AHkam Sharai’ah related to their actions. Therefore, acquiring comprehensive knowledge in the Deen about the rules necessary for the Muslim to follow in life’s affairs is an obligation upon every individual (fard ayn) not a fard kifayah. As for Ijtihad, that is to derive AHkam, it is a fard kifayah. With regards with their contradiction to the meaning of this Ayah - the verse is about jihad, which means that Muslims should not all go out to jihad. When a group sets out for jihad another group should remain to learn the AHkam at the hands of the Messenger (saw), so once the mujahideen returned back, those who stayed behind would teach them what they had missed of the rules of Allah in a way that would produce an effect on them. This is also indicated by the example of the Sahabah (ra), who were so careful to learn the AHkam of the Deen, and to be in the company of the Messenger (saw). Some of them would set out on an expedition for jihad, and some would stay behind to learn the AHkam of the Deen. When the mujahideen returned, those who remained would teach them the AHkam they had missed.

A na biyu, Yammacin duniya mai zalunci wanda ke ƙin Musulunci da Musulmai ya kai hari kan addinin Musulunci, ya ɓata shi, ya ƙirƙiro ƙarairayi a kansa a gefe guda, kuma ya yi suka ga wasu daga cikin hukunce-hukuncensa a gefe guda, duk da cewa waɗannan dokoki su ne mafita daidai ga matsalolin rayuwa. Saboda haka matsayin Musulmai, musamman masu ilimi daga cikinsu, ya kasance cikin rauni a fuskantar wannan hari. Daga baya sun bar Musulunci ya tsaya a matsayin wanda ake tuhuma, sun kuma zama masu kare kansu, al'amarin da ya sa su fassara dokokin Musulunci ba daidai ba. Misali, sun fassara jihadi a matsayin yaƙi na kariya maimakon yaƙi na kai hari. Sun saɓa wa gaskiyar jihadi, domin jihadi yaƙi ne da duk wanda ya tsaya a gaban Da'awar Musulunci, ko shi mai kai hari ne ko ba mai kai hari ba. A takaice, cire duk wani cikas da ke tsaye a gaban Da'awar, watau kira zuwa Musulunci, da yaƙi dominsa; saboda Allah. Lokacin da Musulmai suka yi jihadi a kan Farisa, Daular Byzantine, Masar, Arewacin Afirka, Andalus da sauran wurare, sun yi hakan ne saboda Da'awar ta buƙace su su yi jihadi domin yaɗa Musulunci a waɗannan ƙasashe. Don haka wannan kuskuren fahimtar jihadi ya samo asali ne daga rauni na rashin barin Musulunci ya zama wanda ake tuhuma, da kuma kare shi ta hanyar da za ta gamsar da mai tuhumar. Irin wannan ne batun auren mata fiye da ɗaya, batun yanke hannun ɓarawo da sauran tambayoyi, waɗanda Musulmai suka yi ƙoƙarin mayar da martani ga zarge-zargen kafirai a kansu. Sun yi ƙoƙarin fassara Musulunci ta ma'anoni da za su saɓa wa tunanin Musulunci. Wannan ya nisanta Musulmai daga fahimtar Musulunci, wanda daga baya ya cire shi daga aiki.

Secondly, the malicious West hateful of Islam and the Muslims attacked the Deen of Islam, defamed it, fabricated lies against it on the one hand and denounced some of its AHkam on the other, despite the fact that these rules are the correct solutions for the problems of life. So the position of Muslims, particularly the educated ones, was characterised by weakness in the face of this attack. Subsequently they allowed Islam to stand accused and became defensive, a matter which caused them to misinterpret the rules of Islam. For example they interpreted jihad as a defensive rather than offensive war. They contradicted the reality of jihad, for jihad is a war against anyone who stands in the face of the Islamic Da’wah whether he is an aggressor or not. In other words it is the removal of any obstacle standing in the face of the Da’wah, i.e. the call to Islam, and the fight for its sake; for the sake of Allah. When Muslims conducted Jihad against Persia, the Byzantine Empire, Egypt, North Africa, Spain and other places, they did so because the Da’wah required them to undertake Jihad to propagate Islam in these countries. So this erroneous interpretation of Jihad resulted from the weakness in not allowing Islam to be accused, and from defending it in a way that would satisfy the accuser. Similar to this is the question of polygamy, the question of cutting the thief ’s hand and other questions, which Muslims tried to respond to the disbeliever’s accusations. They tried to interpret Islam in meanings that would contradict the Islamic thoughts. Accordingly this distanced Muslims from understanding Islam which subsequently removed it from action.