Gwamnati tana aiwatar da Shari'ar Musulunci a kan dukkan wadanda suke da zama 'yan kasa, ko Musulmi ne ko ba Musulmi ba. Dangane da wadanda ba Musulmi ba, a bar su su yi addininsu da ibadunsu. Ana yi musu hukunci a al'amuran abinci da tufafi bisa ga addininsu, a cikin tsarin zaman lafiyar jama'a. Al'amuran iyali a tsakaninsu, kamar aure da saki, za a warware su bisa ga addinansu. Amma sauran Shari'ar Musulunci, kamar al'amuran mu'amalat, hukunce-hukuncen laifuffuka, mulki da tsarin tattalin arziki, ana aiwatar da su a kan dukkan 'yan kasa, Musulmi da wadanda ba Musulmi ba baki daya. Dangane da Musulmi, gwamnati tana aiwatar da cikakkiyar Shari'ar Musulunci a kansu, ko a fannin ibada, da'a, mu'amalat, hukunce-hukuncen laifuffuka da sauransu. Aikin gwamnati shi ne aiwatar da Musulunci gaba daya, da kuma ganin aiwatar da shi a kan wadanda ba Musulmi ba a matsayin da'awa a gare su zuwa Musulunci. Wannan saboda Shari'ah ta duniya ce ga dukkan bil'adama; kuma gwamnati tana aiwatar da ita a kowace kasa da take karkashin mulkinta domin isar da kira ga mutanenta. Sirrin nasara a bayan fatawowin Musulunci shi ne isar da kiran Musulunci ga wadanda ba Musulmi ba.

The state implements the Islamic Shar’a upon all those who hold citizenship, whether Muslim or otherwise. With regards to non-Muslims they should be left to practise their own belief and worships. They are treated in the matters of foodstuffs and clothes according to their religion within the framework of public order. The matters of family affairs amongst themselves, such as marriage and divorce, will be settled according to their religions. As for the rest of the Islamic Shari’ah like matters of transactions (mu’amalat), penal code, ruling and economic systems, they are implemented upon all citizens, both Muslims and non-Muslims alike. With regards to Muslims, the state implements the entire Islamic Shari’ah upon them, whether in the area of worship, morals, transactions, penal code and so on. The duty of the state is to implement Islam completely and to consider its implementation upon non-Muslims as Da’wah for them to Islam. This is because the Sharee’ah is universal to mankind; and the state implements it in every country under its rule in order to convey the call to its people. The secret of success behind the Islamic conquests is to deliver the call to Islam to the non-Muslims.

Musulunci yana da akida wadda daga cikinta ne wani tsari ke fitowa. Wannan tsari ya kunshi hukunce-hukuncen Shari'a da aka samo daga hujjoji masu cikakken bayani. Musulunci ya nuna a cikin tsarinsa yadda ake aiwatar da hukunce-hukuncensa ta hanyar hukunce-hukuncen Shari'a. Hukunce-hukuncen Shari'a da ke nuna hanyar aiwatarwa su ne Tareeqah (hanya); duk abin da ya wuce haka kuwa sassan fikrah (tunani/akida ta ra'ayi) ne. Saboda haka, Musulunci fikrah ne (tunani) kuma Tareeqah (hanya). Don haka akida da hukunce-hukuncen Shari'a da ke warware matsalolin mutum su ne suke samar da fikrah, hukunce-hukuncen Shari'a kuma da ke nuna hanyar aiwatar da waɗannan mafita, da kare akida, da hanyar ɗaukar da'awa, su ne Tareeqah. Tareeqah ta Musulunci tana da irin yanayin fikrah ɗin, kuma tana daga cikin Musulunci. Ba a yarda a takaita kiran zuwa ga Musulunci kawai ga bayyana fikrah ɗinsa ba, a'a dole ne kiran ya hada da Tareeqah ma. Saboda haka mabda'a (akidar mazhaba/ra'ayi) haɗuwa ce ta fikrah da Tareeqah. Imani da Tareeqah yana da muhimmanci kamar imani da fikrah. Wajibi ne Tareeqah da fikrah su zama abu guda marar rabuwa, an haɗa su da ƙarfi ta yadda babu abin da ake amfani da shi wajen aiwatar da fikrah ta Musulunci sai Tareeqah ta Musulunci. Dukkansu suna samar da Musulunci wanda ake mulki da shi, kuma saboda shi ake isar da kira. Tun da Tareeqah tana cikin Shari'a, ya kamata a takaita ta ga abin da Shari'a ta kawo da abin da aka samo daga nassoshinta. Kamar yadda hukunce-hukuncen fikrah suka kasance cikin Alkur'ani da Sunnah, haka ma hukunce-hukuncen Tareeqah an tattara su cikin Alkur'ani da Sunnah. Lokacin da Allah (SWT) ya ce: "Kuma idan ka ji tsoron cin amana daga wata al'umma, to ka mayar musu (yarjejeniyarsu) a bayyane cikin adalci." [TMQ Al-Anfal:58]

Islam has an ‘aqeedah from which a system emanates. This system consists of the Sharee’ah rules derived from the detailed evidences. Islam has demonstrated in its system how its rules are to be implemented via the Sharee’ah rules. The Shar’ai rules which demonstrate the manner of implementation are the method (Tareeqah); and all rules beyond that are parts of the idea (fikrah). Accordingly, Islam is a fikrah (idea) and Tareeqah (method). Thus, the ‘aqeedah and the Shar’ai rules which solve man’s problems make-up the fikrah, and the Shari’ah rules which demonstrate the manner of implementing these solutions, protecting the creed and the way to carry the da’wah are the Tareeqah. Islam’s Tareeqah is of the same nature as its fikrah and it is a part of Islam. It is not allowed to confine the call for Islam to only demonstrating its fikrah but rather the call must also include the Tareeqah as well. Therefore, the mabda’a (ideology) is a combination of the fikrah and Tareeqah. The belief in the Tareeqah is as important as the belief in the fikrah. It is necessary that the Tareeqah and the fikrah be an indivisible whole, linked together tightly such that nothing but the Islamic Tareeqah is used in the implementation of the Islamic fikrah. Both of them form Islam by which it is governed and for which the call is conveyed. Since the Tareeqah exists in the Shari’ah, it should be restricted to that which the Shari’ah has brought and what is derived from its texts. As the rules of the fikrah were included in the Qur’an and the Sunnah, likewise the rules of the Tareeqah were also embodied in the Qur’an and Sunnah. When Allah (swt) says; “And if you fear treachery from any folk, then throw back to them (their treaty) fairly.” [TMQ Al-Anfal:58]

Wannan daga ka'idojin Tariƙa ne. Haka kuma, maganar Annabi ﷺ,

This is from the rules of the Tareeqah. Also, the saying of the Prophet (saw),

"Kada ku yi burin fuskantar abokin gaba, amma idan kun fuskance shi, ku yi haƙuri", yana cikin ƙa'idojin Tariqah. Saboda haka, dukkan ƙa'idojin Tariqah, kamar sauran dukkan ƙa'idoji, ana samo su ta hanyar ijtihadi daga Alƙur'ani, Sunnah, Ijma'i da Qiyas. Tun da Sunnah bayani ne na Alƙur'ani, akida tana taƙaitattu a cikin Alƙur'ani kuma tana cikakken bayani a cikin Sunnah. Haka ma Tariqah tana taƙaitattu a cikin Alƙur'ani kuma tana cikakken bayani a cikin Sunnah. Wajibi ne a ɗauki Sayyidina Muhammad ﷺ, Manzon Allah, a matsayin haske na shiriya. Ya kamata mu ɗauki ƙa'idojin Tariqah daga ayyukansa, waɗanda suke cikin Sirarsa (rayuwarsa), da maganarsa da amincewarsa, kamar yadda muke ɗaukarsu daga Alƙur'ani, domin duk wannan Shari'a ce. Muna mai da Sirah, da Khulafa'i Rashidai, da sauran dukkan Sahabbai abin koyi a cikin fahimta; kuma muna mai da fahimtarmu ta hankali hanya mai amfani wajen fahimta da samo (ƙa'idoji) bisa ga hanyar Shari'a.

“Don’t wish to face the enemy and if you face him, be patient”, is from the rules of the Tareeqah. Subsequently, all the rules of the Tareeqah, like all other rules, are derived by ijtihad from the Qur’an, Sunnah, Ijma’a and Qiyas. Since the Sunnah is an explanation of the Qur’an, the fikrah is summed up in the Qur’an and detailed in the Sunnah. The Tareeqah is also summed up in the Qur’an and detailed in the Sunnah. It is obligatory to take as the light of guidance Sayyidinaa Muhammad (saw), the Messenger of Allah. We should take the rules of the Tareeqah from his deeds, which exist in his Sirah (life) and from his speech and consent as we take them from the Qur’an, since all that is Shari’ah. We make our example in understanding the Sirah, the rightly guided Khulafa’a and all the other Sahabah; and we make our rational understanding the effective means in the understanding and derivation (of rules) according to the Shar’ai method.

Hukunce-hukuncen Shari'a waɗanda ke bayyana hanyar aiwatarwa suna nuna ayyuka. Waɗannan ayyuka dole ne a aiwatar da su, ko suna da alaƙa da aiwatarwa ko da ɗaukar da'awa. Ba za a iya ɗaukar waɗannan ayyuka a matsayin hanya ba, domin hanyoyi (wasīla) su ne na'ura da ake amfani da ita wajen aiwatar da aiki. Waɗannan hanyoyi suna bambanta idan ayyukan sun bambanta, kuma suna canzawa gwargwadon halin da ake ciki, ana ƙayyade su ta nau'in aikin. Saboda haka ba su da sigar guda ɗaya. Amma ayyukan da Tariqah ta nuna ba sa canzawa; ya kamata a aiwatar da su bisa ga nassi. Don haka ya kamata a lura cewa babu wani aiki da za a iya yi banda wanda Shari'a ta bayyana. Haka kuma, babu aikin da za a yi sai a cikin yanayin da Hukmi Shar'i ya ƙayyade.

The Shar’ai rules that explain the way of implementation indicate actions. These actions must be performed, whether related to implementation or to carrying the da’wah. These actions cannot be viewed as a means, because means (waseelah) are a device used when performing an action. These means differ when the actions differ, and they change according to the situation and are determined by the type of action. Therefore it does not take one form. However the actions indicated by the Tareeqah do not change, rather they should be performed based upon the text. So it should be noted that no action other than that explained by the Shar’a could be undertaken. Additionally, no action should be undertaken except in the context defined by Hukm Shar’ai.

A cikin nazarin ayyukan da ka'idojin Shari'a suka tsara game da Tariqah, mun ga cewa su ayyuka ne na zahiri (materialistic) waɗanda ke samar da sakamako mai ganuwa. Ba ayyuka ba ne da ake nufin samun sakamako marar ganuwa ba, ko da yake dukkan ayyukan biyu suna samun daraja ɗaya. Misali, addu'a (du'a'i) aiki ne na zahiri da ke samar da daraja ta ruhi, haka ma jihadi aiki ne na zahiri da ke samar da daraja ta ruhi. Duk da haka, du'a'i, duk da cewa aiki ne na zahiri, tana samar da sakamako marar ganuwa, wato lada, ko da niyyar mai yinta ta kasance samun daraja ta ruhi. Wannan ya bambanta da jihadi: yaƙi da abokan gaba aiki ne na zahiri wanda ke samar da sakamako ganuwa, misali buɗe katanga ko birni, ko kashe abokan gaba da makamantansu, ko da niyyar mujahid ta kasance samun daraja ta ruhi. Ayyukan Tariqah ayyuka ne na zahiri da ke samar da sakamako ganuwa, kuma sun bambanta da sauran ayyuka. Saboda haka, ba a ɗaukar du'a'i a matsayin hanyar jihadi, ko da yake mujahid yana roƙon Allah. Haka nan, ba a ɗaukar wa'azi a matsayin hanyar hana ɓarawo, ko da yake ana shawartarsa kuma ana koya masa. Allah (SWT) yana cewa,

On examining those actions which are defined by the Shar’ai rules related to the Tareeqah, we find that they are materialistic actions achieving tangible results. They are not actions aimed at achieving non-tangible results, even though both actions achieve the same value. For example, supplication (dua’a) is a materialistic action that achieves a spiritual value, and jihad is also a materialistic action that achieves a spiritual value. However, dua’a, although being a materialistic action, it achieves a non-tangible result which is the reward even if the intention of its performer was to achieve a spiritual value. This is in contrast to jihad, fighting against the enemy is a materialistic action which achieves a tangible result, e.g. the opening of a fortress or city, or killing the enemy and the like, even if the intention of the mujahid was to achieve the spiritual value. The actions of the Tareeqah are materialistic actions that achieve tangible results and they differ from other actions. Therefore, dua’a is not taken as a method for jihad, though the mujahid prays to Allah. Likewise, preaching is not taken as a method to deter the thief, though he is advised and instructed. Allah (swt) says,

"Ku yaƙe su har sai an daina fitina, kuma addini gaba ɗaya ya zama na Allah." [TMQ Al-Baqarah:193]

“And fight them until persecution is no more, and all deen is for Allah.” [TMQ Al-Baqarah:193]

Allah (SWT) kuma ya ce: "Kuma ga ɓarawo, namiji da mace, ku yanke hannayensu." [TMQ Al-Maidah:38]

Allah (swt) also says; “And for the thief, both male and female, cut off their hands.” [TMQ Al-Maidah:38]

Abin da ba zai yiwu ba kwata-kwata shi ne dukkan ayyukan da ake amfani da su wajen aiwatar da Fikrah ta Musulunci su kasance ayyuka da sakamakonsu ba ya ganuwa. Wannan ya saba da yanayin Tariqah ta Musulunci. A wannan fanni babu bambanci tsakanin ayyukan da ake amfani da su wajen aiwatar da hukunce-hukuncen da suka shafi warware matsaloli da ayyukan da ake amfani da su wajen isar da da'awar Musulunci. Misali, Salla tana cikin Fikrah, kuma Tariqah na aiwatar da ita shi ne Dawla. Ba halal ba ne Dawla ta yi amfani da ilimi da koyarwa kawai a matsayin Tariqah don sa mutane su yi Salla. Maimakon haka, Dawla dole ne ta hukunta duk wanda ya bar Salla, misali da ayyuka na zahiri kamar daurin kurkuku, koda kuwa Dawla tana gudanar da ilimi da koyarwa. Haka nan, ɗaukar da'awar Musulunci yana cikin Fikrah, kuma Tariqah na aiwatar da ita daga Dawla shi ne jihadi, wato yaki da makiya. Don haka ba halal ba ne Dawla ta yi amfani da karatun Sahihul Bukhari a matsayin hanyar kawar da cikas na abin duniya daga hanyar da'awa. Maimakon haka, dole ne Dawla ta yi amfani da jihadi a matsayin Tariqah, wato yaki na zahiri da makiya. Haka lamarin yake ga dukkan ayyukan da suka shafi Tariqah.

It is completely unacceptable that all actions used to implement the Islamic Fikrah be those actions that achieve non-tangible results. This is contrary to the nature of the Islamic Tareeqah. In this respect there is no difference between actions used to implement the rules related to the solving of the problems or actions used to convey the Islamic da’wah. Salah, for example, is considered part of the fikrah, and the Tareeqah of its implementation is the state. It is not permissible for the state to use education and instruction alone as a Tareeqah to make people perform the salah. Rather the state has to punish anyone who abandons prayer, for example by material actions such as imprisonment, even though the state undertakes education and instruction. Similarly carrying the Islamic da’wah is part of the fikrah, and the Tareeqah of its implementation by the state is jihad, i.e. fighting against the enemies. So it is not permissible for the state to use the reading of Sahih Al-Bukhari as a method to remove the materialistic obstacles from the way of the da’wah. Instead the state must use jihad as a Tareeqah which is the materialistic fight against the enemies. The same applies to all actions related to the Tareeqah.

Ya kamata a lura cewa duk da cewa aikin da Tareeqah ta nuna aiki ne na zahiri wanda ke samar da sakamako mai ganuwa, wannan aiki ya kamata a jagorance shi da umarnin Allah da hanin Allah, tare da niyyar neman yardar Allah (SWT). Musulmi kuma dole ne ya kasance yana cike da sanin dangantakarsa da Allah, don haka yana neman kusanci zuwa ga Allah ta hanyar sallah, addu'a, karatun Alkur'ani da sauran ibadu. Dole ne kuma ya yi imani cewa taimako (nasr) daga Allah yake. Wajibi ne Musulmai su kiyaye taqwa wadda ta kafu a zuciya domin aiwatar da dokokin Allah. Haka kuma wajibi ne a yi addu'a da ambaton Allah (dhikr), da kiyaye dangantaka da Allah a duk lokacin da ake aiwatar da kowane aiki.

It must be noted that though the action indicated by the Tareeqah is a materialistic action which achieves tangible results, this action should be directed by the commands and prohibitions of Allah with the intention of earning Allah (swt) pleasure. The Muslim must also be dominated by his awareness of his relationship with Allah, so he seeks nearness to Allah through salah, dua’a, recitation of the Qur’an and so on. He must also believe that Nasr is from Allah. It is necessary that Muslims maintain taqwa established in the heart to implement the rules of Allah. It is also necessary to make dua’a and to remember Allah (dhikr), and to maintain the relationship with Allah whenever undertaking all actions.

Tariqah kasancewar ka'idojin Shari'a da dole ne mu bi, kuma ba a yarda mu saba musu ba, da kuma waɗannan ayyuka da yadda suke samar da sakamako mai ganuwa. Duk da haka, dangane da cimma waɗannan sakamako, ya kamata mu bi ƙa'idar aiki (al-mabda' al-amali), wato ayyuka su dogara ne akan tunani, kuma su kasance saboda wata manufa ta musamman. Wannan saboda jin wani gaskiya da ke da alaƙa da bayanan da suka gabata ya kamata ya haifar da tunani. Wannan tunani ya kamata ya haɗu da aiki, kuma aiki ya kasance saboda wata manufa ta musamman, duk kuma wannan ya dogara ne akan imani, don a ci gaba da kiyaye mutum a cikin yanayin imani a koyaushe. Ba a halatta ko kaɗan a raba aiki da tunani ko da manufa ta musamman ko da imani, domin wannan rabuwa, komai ƙanƙantarta, tana cutar da aikin kansa, da sakamakonsa, da ci gabansa. Wannan manufa ta musamman ya kamata a fahimce ta a bayyane ga kowane mutum da yake son yin wani aiki kafin ya fara wannan aiki. Haka kuma wajibi ne tushen ya zama fahimtar hankali (al-idrak al-hissi), wato fahimta da tunani su zama sakamakon jin abu ta hankali ba kawai zato ko tunanin hasashe ba. Jin gaskiya ya kamata a kai shi zuwa ga kwakwalwa, ta haka sai ya haifar, tare da duk wani bayani da ya gabata a kan lamarin, da aikin kwakwalwa wanda shi ne tunani. Wannan ne ke tabbatar da zurfi a tunani da ƙwazo a aiki. Fahimtar hankali tana kaiwa ga jin hankali (al-ihsas al-fikri), wato jin da tunani ke ƙarfafawa a cikin mutum. Misali, jin masu ɗaukar da'awa, da zarar sun fahimci da'awar sai ya ƙara ƙarfi fiye da da. Yana da haɗari ga mutane su tsallake daga jin abu zuwa aiki ba tare da tunani ba. Irin wannan halin ba zai taɓa canza gaskiyar lamari ba. Maimakon haka, zai sa mutum ya mika wuya ga gaskiya, ya zama mai mayar da martani, yana tafiyar da rayuwarsa cikin tunani mai raunana, yana mai da gaskiyar abin da ke tushen tunani maimakon zama abin da ake tunani a kansa. Saboda haka, ji ko hangen abu ya kamata ya fara kaiwa ga tunani, sannan wannan tunani ya kai ga aiki. Wannan ita ce hanyar da ke baiwa mutum damar ya tashi sama da gaskiyar, kuma ta ba da damar yunkurin zuwa ga yanayi mai kyau cikin tsattsauran salo. Duk mutumin da yake aiki bisa jin abin da ke gabansa kawai ba zai taba iya canza gaskiyar ba, sai dai ya daidaita kansa da ita. Ta haka zai ci gaba da zama a baya, cikin halin koma baya. Amma wanda yake jin gaskiyar, sannan ya yi tunanin hanyar canza ta, sannan ya yi aiki bisa wannan tunani, shi ne wanda zai canza gaskiyar bisa akidarsa, ya canza ta gaba daya. Wannan shi ne irin mutumin da ya bi tsattsauran tsari, wanda shi ne kadai hanyar komawa ga salon rayuwar Musulunci. Wannan saboda wannan tsari ya tanadi cewa tunani ya fito daga jin yanayin (da ake ciki), kuma wannan tunani ya kasance a bayyane yadda za a fahimci tsarin Fikrah da Tareeqah sosai. Mutum zai fahimci akida daidai, wanda hakan zai kai shi ga daukar mataki. Ta haka ne tunani zai canza gaba daya cikin tsattsauran salo, sai mutum ya shirya mutane, al'ummomi da muhalli da wannan tunani, yana haifar da sauyi mai tsanani a ra'ayin jama'a bayan an samar da wayewar kai ta gaba daya game da akidar (a matsayin Fikrah da Tareeqah). Bisa wannan, ta hanyar hukumomin mulki akidar za a aiwatar da ita cikin tsattsauran salo, ba tare da yarda da aiwatarwa a hankali ko ta hanyar fatar-fatar ba. Irin wannan tsari na tsattsauran salo yana bukatar tunani ya taso daga ji, ya kasance an danganta shi da aiki, kuma ya nufi takamaiman manufa. Babu abin da zai kai ga haka sai zurfafa tunani.

Wannan zurfafan tunani yana buƙatar abin da zai fara shi, ya bunƙasa shi kuma ya ƙarfafa shi. Haka kuma, hanyar sauyi mai tushe tana buƙatar gina mutane da shirya al'umma da Akidar Musulunci. Samar da wannan zurfafan tunani da shirya mutane da akida yana buƙatar waɗanda ke aiki domin sauyin su gudanar da cikakken nazari game da Musulunci da al'umma. Wannan ba zai yiwu ba sai ta hanyar horar da hankali da bayanai. Karatu ita ce hanya mafi sauƙi kuma mafi gajarta wajen isar da bayanai ga hankali, domin taimakawa wajen samar da tunani.

This deep thought is in need of that which initiates it, develops it and enhances it. Additionally the radical method (of change) requires building people and preparing society with the Islamic Ideology. Generating this deep thought and the preparing of people by the ideology requires from those who work for the change to undertake a detailed study of Islam and society. This cannot be achieved except through culturing the mind with information. Study is the easiest and shortest way to communicate information to the mind in order to help generate the thought.

Musulunci yana da nasa tsari na musamman na karatu. Bin wannan tsari kawai yana haifar da sakamakon wannan karatu. Wannan tsari yana wajabta cewa a yi nazarin bayanai domin a aikata su, kuma wanda ya yi karatunsu ya karɓe su ta hanyar hankali mai tasiri wanda kuma yake shafar motsin zuciyarsa. Wannan yana sa jin da yake yi game da rayuwa da nauyin da ke kanta ya zama sakamakon tunani mai tasiri, har ta yadda za ta haifar a cikin mai karɓar bayanan dumi, kwazo, tunani da faffadan ilimi a lokaci guda, har aiwatarwa ya zama sakamako babu makawa. Wannan tsari yana samar da fahimta a cikin mutum da ikon isar da abin da ya fahimta ta hanya mai tasiri. Yana faɗaɗa tunani kuma yana haɗa shi da ji, haka kuma yana ba mutum bayanan da yake bukata don magance al'amuran rayuwarsa ta yau da kullum. Ya kamata a guji karatun ilimi kawai ba tare da alaƙa da aiki ba, don kada mutum ya zama littafi mai tafiya. Haka kuma wannan karatu bai kamata ya zama ta hanyar wa'azi da umarni marasa tushe ba; in ba haka ba zai zama mara zurfi, babu dumin imani a cikinsa. Hakanan wanda ke karatun Musulunci bai kamata ya ɗauki karatun a matsayin ilimin ilimi kawai da wa'azin ra'ayi ba. Maimakon haka, ya kamata ya ɗauke shi a matsayin abin cutarwa ga aikin da'awa, kuma yana iya karkatar da ita da shanyar da ita idan aka karɓe shi haka.

Islam has its own specific method of study. Following this method alone produces the results of this study. This method mandates that the information be studied to be practised, and the one who studies them should receive them in an effective intellectual way that affects their emotions. This makes their feeling of the life and its responsibilities the result of an effective thought, so as to produce in the one who receives the information the warmth, enthusiasm, thought and broad knowledge simultaneously, making the implementation an inevitable result. This method generates understanding in the individual and ability to communicate that which they understand in an effective manner. It broadens the thought and connects it with the feeling and also provides the individual with the facts he or she needs to address the affairs of his or her daily life. Abstract study for the sake of knowledge only should be avoided, so that the individual does not become a walking book. This study should not also be by abstract preaching and instructions; otherwise it becomes shallow and void of the warmth of iman. Similarly the one who studies Islam should not consider the study only as academic knowledge and theoretical preaching. Rather, they should consider it harmful to the work of da’wah and potentially distracting and paralysing it if it was received as such.

Don cimma manufar da aka aikata aikin dominta, ya kamata a fahimci cewa cimma wannan manufa na buƙatar tsanani, kulawa da riko da wajibai da ayyukan Hizbi, baya ga wajibai da Musulunci ya ɗora. Musulunci ya umurce mu da aiwatar da wasu takamaiman ayyuka, kuma ya hana mu wasu abubuwa, a fannonin kuɗi, jiki da ruhi. Daga cikin waɗannan wajibai, wasu farilla ne kuma wajibi ne ga kowa, wasu kuwa sun fi farilla da wajibi girma, waɗanda masu tsayin daka na hankali da ruhi ke aiwatarwa da son rai. Su ne waɗanda suke son ƙara kusanci zuwa ga Allah (SWT). Aiwatar da waɗannan wajibai wajibi ne domin cimma manufar. Saboda haka, kowa ya kamata ya tilasta wa ransa, ya kuma matsa wa kansa, wajen aiwatar da farillan da ake buƙata ta kowane fanni; na kuɗi, na jiki da na ruhi, domin begen cimma manufar ya kasance.

To achieve the objective for which the action was performed, it should be conceived that achieving this objective requires seriousness, attention and adherence to the duties obliged by the Hizbi responsibilities in addition to the obligations placed by Islam. Islam has ordered us to perform specific obligations and refrain from certain things covering financial, physical and emotional aspects. Amongst such obligations, some are compulsory and obligatory on everybody, and some are above the compulsory (fards) and obligatory (wajib), fulfilled optionally by those who have intellectual and spiritual elevation. They are those who want to increase their nearness to Allah (swt). Fulfilling these obligations is necessary to achieve the objective. Therefore, everyone should compel their souls and force themselves to fulfil the compulsory obligations in all their aspects; financial, physical and emotional, in order that the hope in achieving the objective exists.

Domin aikin ya samar da amfani, wajibi ne a tantance wurin da za a fara aikin da kuma mutanen da za a fara aikin da su. Hakika Musulunci duniya ne baki ɗaya, kuma yana ganin dukkan ɗan adam daidai ne. A cikin da'wah, Musulunci ba ya ba da muhimmanci ga bambancin muhalli, yanayi, wuri da sauransu. Musulunci yana ganin dukkan ɗan adam yana da ikon karɓar da'wah, kuma yana ɗaukar Musulmai da alhakin isar da wannan da'wah ga dukkan ɗan adam. Duk da haka, isar da da'wah ga Musulunci ba zai iya farawa a duniya baki ɗaya ba, domin idan irin wannan farawa ya faru zai gaza kuma ba zai kai ga wani sakamako ba. Maimakon haka, ya kamata ya fara daga mutum ɗaya, ya ƙare a duniya. Saboda haka, ya kamata a aiwatar da da'wah a wurin da, da zarar ta kafu a wurin, wannan wuri ya zama wurin farawa (nuqTat el-ibtidaa). Bayan haka, wannan wuri ko kowane wuri inda aka kafa da'wah ana ɗaukarsa a matsayin wurin tashi (nuqTat el-inTilaq) daga inda da'wah za ta ci gaba da tafiyarta. Wannan wuri ko wasu wurare ana ɗaukar su a matsayin wurin tallafi (nuqTat el-irtikaz) wanda a cikinsa za a kafa daula. Daga nan daula za ta kafa da'wah a wannan wuri, ta ci gaba bisa hanyarta ta dabi'a, wato hanyar jihadi. Sai dai ya kamata a sani cewa, ko da yake ana ɗaukar wurare a matsayin wuraren aiki a kowane mataki, da'wah ce ke canjawa daga wannan mataki zuwa wancan, ba wurin ba, kuma da'wah tana canjawa a lokaci guda a dukkan wuraren da take aiki. Ko da yake wajibi ne a tantance wuri ya zama wurin farawa, bayan haka za a sami wurin tashi da wurin tallafi, amma tantance wurin waɗannan mataki uku ba ya cikin iyakar da mutum yake iya sarrafawa, domin mutum ba shi da irin wannan ilimi. Wannan al'amari yana cikin iyakar da ke mulkin mutum. Mutum ya kamata ya ci gaba da aikinsa ne kawai a cikin iyakar da yake iya sarrafawa. Ayyukan da ke cikin wancan iyaka kuwa za su faru ne bisa Nufi da Hukuncin Allah (SWT).

In order that the action be productive it is necessary to define the place where to commence the action and the people with which the work is to be started. Indeed Islam is universal and views all of humankind as the same. In the da’wah, Islam gives no weight to the difference of environment, situation and place etc. Islam considers all humankind as having the ability to embrace the da’wah, and considers Muslims responsible for carrying this da’wah to all of humankind. Despite this, carrying the da’wah to Islam cannot start globally, for if such a start took place it will fail and will not lead to any result. Instead, it should start with the individual, and end with the world. Therefore, the da’wah should be carried in a place where once it is established, this place becomes the starting point (nuqTat el-ibtidaa). Thereafter, this place or any other place where the da’wah was established is then considered as a departure point (nuqTat el-inTilaq) from which the da’wah will proceed on its course. This place or other places are then considered as a support point (nuqTat el-irtikaz) in which the state will be established. Then the state establishes the da’wah in this place and proceeds in its natural way, the way of jihad. However it must be known that although the places are taken as locations for action in every point, it is the da’wah, not the place, which transfers from one point to another and the da’wah transfers simultaneously in all the places where it works. Though it is necessary to define a place to be the starting point after which there will be a departure point and a support point, but determining the place of these three points is not within the sphere which man controls, because man does not possess such knowledge. This issue is within the sphere which dominates man. Man should only proceed in his action within the sphere which he controls. Whereas the actions which are in the other sphere will occur according to the Will and Decree of Allah (swt).

Dangane da tantance wurin farawa, tabbas shi ne yankin da mutumin da walƙiyar farko ta da'wah ta kunna a zuciyarsa, kuma Allah ya shirya shi don isar da ita, yake zaune. Mutane fiye da ɗaya na iya raba irin wannan ji, amma mutumin da Allah ya shirya don isar da da'wah ba zai zama sananne ba sai ya bayyana. Da'wah tana farawa ne a yankin da yake zaune, kuma wannan yanki shi ne zai zama wurin farawa.

With regards to determining the starting point, it is surely the area where the person in whose mind the first spark of the da’wah is ignited and whom Allah has prepared to convey it, lives. More than one person may share the same sensations, but the person whom Allah has prepared to convey the da’wah would not be known until he appears. The da’wah starts then in the area where he lives, and that area would be the starting point.

Ma'anar yankin da zai zama wurin farawa ya dogara ne da shirin al'ummomi, domin al'ummomi ba iri ɗaya ba ne a tunaninsu, motsin zuciyarsu da tsarinsu. Saboda haka, yankin da al'umma da yanayi suka fi dacewa da sabon ra'ayi ya zama wurin farawa. Mafi yawan lokuta, yankin da ya kasance wurin farawa a da zai zama wurin farawa, ko da yake hakan ba makawa ba ne, domin wurin da ya fi dacewa ya zama wurin farawa shi ne inda zalunci na siyasa da tattalin arziki ya yi yawa, kuma inda rashin imani da cin hanci suka yi yawa suka yadu.

The definition of the area which will be the departure point depends on the readiness of the societies, because societies are not the same in their thoughts, emotions and systems. Therefore the area in which the society and the atmosphere are more conducive towards the new idea becomes a departure point. More than likely the area which was the starting point will also be the departure point. though that is not inevitable, since the most favourable place to be the departure point is that place where political and economic oppression prevails, and where atheism and corruption have become excessive and prevalent.

Dangane da wurin tallafi (nuqTat el-irtikaz), wannan ya dogara ne da nasarar da'awa a cikin takamaiman al'umma. Duk wurin da da'awa ba ta yi tasiri a cikin al'umma ba, kuma ba ta iya samar da yanayi mai dacewa da kanta ba, ba za a iya ɗaukarsa a matsayin wurin tallafi (nuqTat el-irtikaz) ba, ko da yawan mutanen da suke ɗauke da akidar ya yi yawa. Sai dai wurin da al'umma ta karɓi Fikrah da Tareeqah, kuma suka mamaye muhallinsa, to wannan wuri ya dace a matsayin wurin tallafi (nuqTat el-irtikaz), ba tare da la'akari da adadin mutanen da suke ɗauke da akidar ba.

With regards to the support point (nuqTat el-irtikaz), this depends on the success of the da’wah in a specific society. Any place where the da’wah does not create impact on the society and could not create a suitable environment for itself cannot be considered as a support point (nuqTat el-irtikaz) regardless of how great the number of the people who carry the ideology. However, the place where the Fikrah and the Tareeqah are embraced by the society and they dominate its environment is suitable as a support point (nuqTat el-irtikaz), irrespective of the number of people who carry the ideology.