A yau Musulmi suna fuskantar mafi tsanani na jarrabawa da mafi munin masifu. Maganin da ya dace a gare su yana cikin fahimtar ko al'amuransu suna da muhimmanci ko a'a, da kuma daukar matakin rayuwa ko mutuwa a kan duk wani al'amari mai muhimmanci. Wannan ya fi zama wajibi idan al'amarin da ake magana a kai ya kunshi dukkan muhimman al'amura tare. Muddin wannan fahimta ba ta samu ta hanyar da ta mamaye zukatan mutane da yanayin da ke kewaye da su ba, Musulmi za su ci gaba da kasancewa cikin koma baya da raguwa akai-akai, kuma ba za su taba tashi a tsakanin al'ummomi ba. Saboda haka, ya wajaba ga Musulmi su gane muhimman al'amuransu, su kuma sa fahimtarsu game da wadannan al'amura ta shiga zukatansu, ran su, da yanayin da ke kewaye da su, har ta zama fahimtar da ke tura su zuwa ga daukar abin da muhimman al'amura ke bukata na matakan rayuwa ko mutuwa; kuma wannan da azama marar girgiza da himma marar kaurewa. Wannan ita ce maganar da ake nema, kuma shi ne tushen duk abin da Musulmi ke kokarin aiwatarwa don magance halin da suke ciki yanzu.

The Muslims are at present experiencing the severest of trials and the worst of ordeals. The effective remedy for them lies in the perception of whether their issues are vital or not, and in the undertaking of a life and death measure towards every vital issue. This is particularly necessary if the issue in question encompasses all the vital issues put together. As long as this perception is not achieved in a manner that dominates over the souls of people and the atmospheres around them, the Muslims will continue to be in a constant state of decline and degeneration, and they will never rise among the nations. Therefore, it is incumbent upon the Muslims to discern their vital issues and to have their perception of these issues find its way to the hearts, the souls and the general atmospheres around them so that it becomes a perception that drives them towards undertaking what the vital issues necessitate in terms of life and death measures; and this with an unshakable resolve and unrelenting zeal. This is the point at issue, and this is the basis of all that which the Muslims are attempting to undertake in order to deal with the reality they are currently facing.

Hakikanin halin Musulmi a yau ana jin sa ne ga kowane Musulmi; ba ya bukatar bayani ko karin bayani. Kasashensu suna karkashin tsarin kafirci, don haka a bayyane suke kasashen kafirci. An raba su zuwa fiye da nau'i hudu na hukumomi, ciki har da Jihohi, Masarautu, Sarautun Sultan da Sarautun Sheikh. Sun yi rauni sosai da ba za su iya tsayawa wa kafirai ba.

The reality of the Muslims today is sensed by every Muslim; it does not require any explanation nor does it necessitate any elaboration. Their lands are ruled by Kufr systems, thus they are conclusively Kufr homelands. They are divided into more than four types of entities, including States, Emirates, Sultanates and Sheikhdoms. They are too weak to stand up to the Kuffar.

Saboda haka, babban abin da ya fi damun kowace ƙasa a duniyar Musulunci shi ne ta zama ƙasar Musulunci, sannan ta haɗe da sauran ƙasashen Musulunci. Wannan al'amari muhimmin al'amari ne; ma ƙari, shi ne dukkan muhimman al'amura tare; don haka wajibi ne a ɗauki matakan da suka dace a matsayin al'amarin rayuwa ko mutuwa.

Hence the primary issue of concern for every country in the Islamic world is to become Islamic homelands and then unite with the rest of the Islamic countries. This issue is a vital issue; it is moreover the whole of the vital issues put together; thus it is imperative to undertake the necessary measures as a matter of life and death.

Duk da haka, wannan muhimmin al'amari, wato al'amarin mayar da kasashe su zama gidan Musulunci da hada su da sauran kasashen Musulunci, buri ne da Musulmi ke son cimmawa, kuma hanyar da ya kamata a bi wajen cimma wannan buri ita ce sake kafa Khilafah. Saboda haka, matsalar da Musulmi ke fuskanta a yau ita ce kafa Khilafah a matsayin tsarin mulki, wanda ta hanyarsa ake cimma canza kasashe zuwa gidan Musulunci, sannan a hada su da sauran kasashen Musulunci.

However, this vital issue, which is the issue of transforming the lands into the Islamic homeland and uniting them with the rest of the Islamic lands is an objective which the Muslims aim to achieve, and the method which ought to be undertaken to achieve this objective is that of re-establishing Khilafah. Hence the issue facing the Muslims today is the establishment of the Khilafah as a ruling system through which the transformation of the lands into an Islamic household is achieved and consequently to unite them with the rest of the lands of Islam.

Amma dole a bayyana sarai cewa abin da ke fuskantar Musulmi a yau ba kawai nada Khalifa ba ne, ta hanyar cewa wannan wajibi ne na kifaya a kan Musulmi, bisa abin da Ibn Umar ya ruwaito cewa Manzon Allah ﷺ ya ce: "Wanda ya mutu ba tare da Imami ga jama'ar da ke mulkinsa ba, mutuwarsa mutuwar Jahiliyya ce," don haka ta zama al'amari ba mai muhimmanci sosai ba. Abin da ke fuskantar Musulmi a yau shi ne kafa Khilafah, wanda ke buƙatar samar da tsarin Khilafah a matsayin tsarin mulki, kuma girman wannan aiki ya fi nada Khalifa, ko da yake kafa Khilafah na buƙatar nada Khalifa.

However, it should be made absolutely clear that what is facing the Muslims today is not merely the appointment of a Khaleefah by saying that this is a duty of sufficiency upon the Muslims, according to what ibn Omar reported that the Messenger of Allah (saw) said: “And he who dies without an Imam for the group ruling over him, his death is a death of Jahilyyah”, thus making it a non-vital issue. What is rather facing the Muslims today is establishing the Khilafah, which requires generating the Khilafah system as a ruling system, and the reality of this task is greater than the appointment of a Khaleefah, although the establishment of the Khilafah necessitates the appointment of a Khaleefah.

Ita kafa Khilafah tabbas babban al'amari ne mai muhimmanci, domin baya ga kasancewarta hanyar mayar da kasashenmu daga kasar kafirci zuwa kasar Musulunci, kafuwarta kuma na nufin rushe tsarin kafirci; watau nufin cire kafircin fili da ake aiwatarwa - wanda hakan babban al'amari ne mai muhimmanci, domin Manzon Allah ﷺ ya ce: Sai dai ku ga kafirci bayyananne. Haka kuma saboda an ambata a cikin Hadisi: Suka ce: Ya Manzon Allah, ba za mu yaki su da takobi ba ne? Sai ya ce: A'a, muddin suna ci gaba da tsayar da Salla a cikinku. Saboda haka, hanyar cimma al'amarin Musulmi babban al'amari ne mai muhimmanci, domin hanya ce ta wani babban al'amari, kuma domin dalilin Shari'a daga Sunnah yana nuna cewa babban al'amari ne. Don haka wajibi ne a dauki matakin rayuwa da mutuwa a kanta.

Establishing the Khilafah is conclusively a vital issue, because in addition to being a method to transform our lands from a Kufr homeland into an Islamic homeland, its establishment is also aimed at destroying the Kufr systems; i.e. aimed at removing the flagrant Kufr that is implemented - which is a vital issue, for the Messenger of Allah (saw) said: “Unless you witness a flagrant Kufr.” And also because it is mentioned in the Hadith : “ … They said: “ O Messenger of Allah, should we not resist them with the sword? He (saw) said : No, as long as they continue to establish the Salah among you.” Therefore, the method to achieve the Muslims’ issue is a vital issue, because it is the method of a vital issue, and because the Shari’ah evidence from the Sunnah indicates that it is a vital issue. Thus, it is imperative to undertake towards it the measure of life and death.

Sai dai tun da kufr ya yi ta zaune a kan ƙirjin Musulmi, kuma tun da al'amuransu suka fada hannun kafirai, munafukai da murtaddai, ba su daina ƙoƙarin kwance kansu daga ƙullin ikon kufr da mulkin masu shi da wakilansu ba. Amma sun kasa fahimtar cewa al'amarin da suke gwagwarmaya a kansa yana da muhimmanci sosai, kuma ba shi da wani ma'auni sai ma'aunin rayuwa da mutuwa. Saboda haka, rashin fahimta da ke tsakanin rukunin Musulmai ne ya cire su, a matsayinsu na jama'a ko Al-Ummah, daga shirin jure cuta, ɗauri da azaba, baya ga jure talauci, hallaka da mutuwa, abubuwan da ba za a taɓa raba su da gwagwarmaya a kan muhimman al'amura ba. Saboda haka, waɗannan ƙoƙari sun kasance an ƙaddara su yi kasawa babu makawa, kuma ba su iya ɗaukar mataki ɗaya kacal zuwa ga cimma al'amarin da suke gwagwarmaya a kansa ba.

However, since the Kufr has been sitting on the Muslims’ chests and since their affairs fell in to the hands of the Kuffar, the hypocrites and the apostates, they have not ceased to attempt to break free from the noose of the Kufr authority and the hegemony of its masters and agents. They failed to realise that the issue for which they were struggling was vital, and that it had no other measure but the measure of life and death. Hence, it was the lack of perception among the group of Muslims, that stripped them in their quality as a group or an Ummah from their readiness to endure harm, imprisonment and torture, in addition to enduring poverty, devastation and death, something which can never be detached from the struggle over the vital issues. Hence, these attempts had been destined to inevitable failure and they failed to move one single step towards achieving the issue they were fighting for.

Musulmi ba sa buƙatar tunani da zurfafa tunani mai yawa don fahimtar cewa al'amarinsu lamari ne mai muhimmanci. Domin ya bayyana tun daga farko, kamar yadda yake bayyana a yau ga duk mai gani, cewa ba zai yiwu ta hankali kafirai su bari Musulunci ya dawo fagen siyasa (mulki) ba, muddin suna da kaso ɗaya na zalunci ga waɗanda ke aiki don hakan. Matsayin mushirikai da munafukai ba shi da ƙasa ta fuskar laifi da zalunci. Za su jefa duk ƙarfin mulki da suke da shi a filin yaƙi don yaƙar waɗancan mumunai da ke nufin karɓe mulki daga hannunsu domin kafa dokokin Allah da kare tsarkakan Allah ta hanyar kafa hukunce-hukuncen Allah (dokokin laifuffuka).

The Muslims were not in need of a great deal of thought and contemplation to perceive that their issue was a vital one. For it was evident from the first moment, just as it is evident today to any sighted person that it is rationally impossible for the Kuffar to enable Islam to return to the political scene (to the rule), as long as they had one iota of oppression against those who work towards this. The rank of the apostates and the hypocrites is not lower in terms of crime and oppression. They will throw everything they have in terms of power in the battlefield to fight those believers who aim at taking the power from them in order to establish the rules of Allah and to protect the sanctities of Allah through establishing the “Hudud” (penal codes) of Allah.

Saboda haka, zai zama ba zai yiwu ba duk wani yunkuri da Musulmi za su yi a kan wannan lamari ya haifar da ɗa mai ido sai sun ɗauke shi a matsayin lamari mai muhimmanci, wanda cimma shi ya dogara da ma'aunin rayuwa da mutuwa. Domin kuwa Musulmi sun kasa fahimtar yanayin wannan yaƙi da ƙa'idar Allah (SWT) mai inganci da ta shafi wannan yaƙi, sai suka fara ƙoƙarin kuɓutar da kansu ta hanyar da ba ta dace da al'amura masu muhimmanci ba.

Therefore, it would be impossible for any attempt undertaken by the Muslims in this issue to bear fruit unless they considered it to be a vital issue, whose achievement depends on the measure of life and death. Due to the fact that the Muslims failed to perceive the nature of the battle and the sound rule of Allah (swt) pertaining to this battle, they set about attempting to liberate themselves in a method unworthy of the vital issues.

Saboda haka, ƙoƙarinsu a kan wannan ya kasance ƙasa da matakan rayuwa da mutuwa. Hakika gaskiyar magana ita ce, dangane da al'amura masu muhimmanci, kamar kawar da tsarin Kufr da kafa tsarin Musulunci, ko an ɗauke su a matsayin masu muhimmanci ko ba a ɗauke su haka ba, ba za a iya cimma su ba, komai girman ƙarfi da komai yawan ƙoƙarin da aka yi, sai dai idan an ɗauke su a matsayin masu muhimmanci, kuma sai dai idan an ɗauki matakan rayuwa da mutuwa a kansu. Saboda haka, ya kamata a faɗa wa Musulmai a fili, ko daidaikun mutane ne ko ƙungiyoyi, cewa ba su da wani zaɓi face su gudanar da gwagwarmaya da Kufr bisa matakan rayuwa da mutuwa, domin yanayin al'amarin da ke gabansu yana buƙatar irin waɗannan matakai, kuma domin Shari'a ta yi umarni da irin waɗannan matakai a cikin Littafi da Sunnah.

Hence, their efforts towards this were below the measures of life and death. Indeed, the fact is that in regard to vital issues, such as the removal of the Kufr system and the establishment of the system of Islam, regardless of whether or not they were perceived as vital, one could not succeed in achieving them, no matter how great were one’s force and no matter how tremendous the efforts exhausted were, unless they were considered as being vital and unless measures of life and death were undertaken towards them. Hence, the Muslims should be frankly told, be it individuals or groups, that they have no other choice but to carry out the struggle against Kufr on the basis of the life and death measures, because the nature of the issue at hand necessitates such measures and because the Shari’ah has in the Book and the Sunnah decreed such measures.

Bugu da kari, Manzon Allah (saw) ya koya mana yadda ake tantance al'amuranmu, kuma ya umarce mu da mu dauki matakan rayuwa da mutuwa ga duk wani lamari mai muhimmanci. Lokacin da Allah (swt) ya aike shi da Sakon Musulunci, kuma ya fara isar da Da'awa ta hanyar gwagwarmayar hankali, ya tantance al'amarinsa a matsayin nasarar Musulunci, kuma ya dauki matakin rayuwa da mutuwa a kansa. An ruwaito cewa lokacin da kawunsa Abu Talib ya gaya masa abin da Quraishawa suke so daga gare shi, wato ya hana Muhammad kai musu hari, sai ya ce masa: Ka kyale ni da kanka, kar ka dora mini nauyin da ya fi karfina. Manzon Allah (saw) ya ce masa: Ya kawuna, na rantse da Allah, da za su sanya rana a hannuna na dama da wata a hannuna na hagu bisa sharadin in bar wannan al'amari, har sai Allah ya sa shi ya yi nasara ko in halaka a cikinsa, ba zan bar shi ba. Lokacin da ya kafa Daula kuma ya yi Jihadi da takobi, ya kuma tantance al'amarinsa a matsayin nasarar Musulunci, ya dauki matakin rayuwa da mutuwa a kan wannan al'amari. An ruwaito cewa lokacin da yake Usfan, a nisan mahadar hanya biyu daga Makka a hanyarsa ta zuwa yin Umrah, ya hadu da wani mutum daga Banu Ka'ab, sai ya tambaye shi ko yana da labari game da Quraishawa. Amsarsa ita ce: Akwai Quraishawa da suka ji labarin zuwanka, suka fito sanye da fatun damisa, suka sauka a Dhu Tuwa suna rantsuwa cewa ba za ka taba shiga Makka ba duk da su. Wannan mutum Khalid dan Walid yana tare da dakarunsu na dawakai da suka aika gaba zuwa Kura Al-Ghamim. Sai Manzon Allah (saw) ya ce: Kaiton Quraishawa! Yaki ya cinye su. Wace illa za ta same su idan suka bar ni da sauran Larabawa mu bi hanyarmu? Idan su kashe ni, abin da suke so ke nan, idan kuma Allah ya ba ni nasara a kansu, za su shiga Musulunci gungu-gungu. "In hayan ba za su yi haka ba, za su yi yaƙi ne muddin suna da ƙarfi; to me Quraishawa suke tunani? Ina rantse da Allah, ba zan daina yaƙi ba saboda manufar da Allah ya ɗora mini amana a kanta, har sai Ya sa ta yi nasara ko kuma wannan Salifah ta yanke. Salifah ita ce ƙasan wuya, kuma yankewarta yana daidai da mutuwa. Sai Manzon Allah ﷺ ya ci gaba da tafiyarsa har ya isa Al-Hudaibiyya."

Besides, the Messenger of Allah (saw) has taught us how to determine our issues and ordered us to undertake the measures of life and death towards every vital issue. When Allah (swt) sent him with the Message of Islam, and when he started conveying the Da’awah through the intellectual struggle, he (saw) determined his issue as being the triumph of Islam and he undertook towards it the measure of life and death. It is reported that when he (saw) was told by his uncle Abu Talib what Quraysh had wanted from him, i.e. to make Muhammad refrain from attacking them and when he said to him: “Spare me and yourself, and do not put on me a burden greater than I can bear.” The Messenger of Allah (saw) said to him: O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it.” When he (saw) established the State and performed Jihad by the sword, he also determined his issue as being the triumph of Islam and he undertook towards this issue the measure of life and death. It has been reported that when he (saw) was in Usfan, two junctions away from Makkah on his way to perform Umrah, he met a man from Bani Ka’ab and asked him whether he had any news about Quraysh. His answer was: “There are Quraysh who have heard of your coming and have come out wearing leopards’ skins and have encamped at Dhu Tuwa vowing that you shall never enter Makkah in defiance of them. This man Khalid ibn ul-Walid is with their cavalry which they have sent in advance to Kura Al-Ghamim.” Upon this the Messenger of Allah (saw) said: “Woe unto Quraysh! War has devoured them. What harm would they have suffered if they have left me and the rest of the Arabs to go our own ways? If they should kill me, that is what they desired, and if Allah should give me victory over them they would enter Islam in flocks. If they do not do that they will fight while they have the strength; so what are Quraysh thinking of ? By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” The Salifah is the surface of the neck, and its severance is tantamount to death. Then the Messenger of Allah (saw) continued his March until he reached Al-Hudaybiya.

A cikin waɗannan shari'o'i guda biyu: shari'ar isar da Da'wah ta hanyar gwagwarmayar hankali, da shari'ar isar da ita ta hanyar Jihadi, Manzon Allah ﷺ ya ƙayyade manufarsa da cewa nasarar Musulunci ce, kuma shi ﷺ

In these two cases: the case of carrying the Da’awah through intellectual struggle, and the case of carrying it through Jihad, the Messenger of Allah (saw) determined his issue as being the triumph of Islam, and he (saw)

Ya zama batu mai muhimmanci. Saboda haka, ya ɗauki matakin da ya dace kuma babu makawa a kan lamarin ta bangarori biyu, wato matakin rayuwa da mutuwa. Saboda haka, Manzon Allah ﷺ ya ce a farko: Ya kawu, na rantse da Allah, idan za su sanya rana a hannun dama na da wata a hannun hagu, bisa sharadin in bar wannan al'amari, har sai Allah ya sa shi ya yi nasara ko in hallaka a kansa, ba zan bar shi ba. Ya kuma ce a na biyu: Na rantse da Allah, ba zan daina yin gwagwarmaya domin manufar da Allah ya dora ni da ita ba, har sai Ya sa ta yi nasara ko kuma an yanke wannan Salifah. Idan Manzon Allah ﷺ bai sanya wannan al'amari ya zama mai muhimmanci ba, bai kuma ɗauki matakin rayuwa da mutuwa a kansa ba, Musulunci ba zai yi nasara ba, ko ta hanyar isar da Da'awah ta gwagwarmayar hankali, ko ta hanyar isar da ita ta Jihadi da takobi. Wannan yana kama da halin da Musulmi suke ciki a yau, wato mamayar tsarin Kufurci a kansu da kuma iko da Kafirai da munafukai ke yi a kansu; idan ba su ɗauki al'amarinsu a matsayin al'amari mai muhimmanci ba, kuma idan ba su ɗauki matakin rayuwa da mutuwa a kansa ba, ƙoƙarinsu ba zai haifar da komai ba, kuma ba za su iya ɗaukar mataki ɗaya kawai gaba ba.

made it a vital issue. Thus, undertaking towards it the required and inevitable measure in both cases, that is the measure of life and death. Therefore, the Messenger of Allah (saw) said in the first instance: “O uncle, by Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it.” , and he (saw) said in the second instance: “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” Had the Messenger of Allah (saw) not made this issue a vital one and had he not undertaken the measure of life and death towards it, Islam would not have triumphed, neither by conveying the Da’awah through intellectual struggle, nor by conveying it through Jihad with the sword. This is similar to the Muslims’ reality today, that is the dominance of the Kufr systems over them and the hegemony of the Kuffar and the hypocrites over them; if they do not treat their issue as a vital issue, and if they do not undertake the measure of life and death towards it, their endeavour would not yield anything and they would not be able to move one single step forward.

Saboda haka, muna kira ga kowane Musulmi, a cikin wannan kafirci da ya mamaye ƙasashen Musulunci, da ya yi aiki don kafa Khilafah a matsayin hanyar mayar da ƙasarsa gida ɗaya na Musulunci da haɗa ta da sauran ƙasashen Musulunci, da kuma ɗaukar Da'awah zuwa duniya domin Musulunci ya yi nasara, yana mai maimaita maganar Manzon Allah ﷺ da imani na gaskiya, haske da sanin ya kamata.

Therefore, we call upon every single Muslim, amidst this Kufr dominating the Islamic lands, to work towards establishing the Khilafah as a method to transform his own country into an Islamic household and unite it with the rest of the Islamic lands and to carry the Da’awah to the world in order to make Islam triumphant, while reiterating with truthful belief, enlightenment and awareness the saying of the Messenger of Allah (saw)

Ta rantsuwa da Allah, da a ce sun sanya rana a hannun dama na da wata a hannun hagu na bisa sharadin in bar wannan al'amari, har sai Allah ya ba shi nasara ko in halaka a cikinsa, da ban bar shi ba. Kuma maganarsa: Ta rantsuwa da Allah, ba zan daina gwagwarmaya domin manufar da Allah ya dora mini amana da ita ba, har sai Ya sa ta yi nasara ko wannan Salifah ta yanke. Rajab 1382 AH, Disamba 1962 CE.

: “By Allah, if they were to put the sun in my right hand and the moon in my left on condition that I relinquished this matter, until Allah has made it triumphant or I perish therein I would not relinquish it”, and his saying : “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” Rajab 1382 AH December 1962 CE