Ana iya tambaya a nan cewa: Shin da irin wannan sauƙi ne kafirai suka yi nasarar rushe Khilafah da kuma share Musulunci daga fagen siyasa, alhali Musulmi sun kai ɗaruruwan miliyoyi, amma ba sa kare Addininsu, ba sa kuma kare ƙungiyarsu ta siyasa? Amsar ita ce: Eh! Haka ne, ya kasance da sauƙi ga kafirai su hambarar da Khilafah su kuma share tsarin Musulunci daga fagen siyasa; Musulmi kuma ba su kare ta ba; ba su ma yi yaƙi har zuwa ƙarshen ƙoƙari ba, kamar yadda wanda aka ci nasara zai yi kafin ya bar fagen yaƙi. Dalilin faruwar haka shi ne al'umma ba ta ga waɗannan muhimman al'amura a matsayin waɗanda ke buƙatar matakan rayuwa ko mutuwa ba. Don haka al'umma ta sha wannan mummunan buge ba tare da cikakken ƙoƙarin kawar da shi ba. Wannan ya faru ne saboda al'ummar ba ta ɗauki abin da ya faru a matsayin babban al'amari da tsiraruwarta ko halakarta ta dogara a kansa ba. Saboda haka, ba ta kalli wannan musiba da muhimmancin da ta saba kallon al'amuran da tsiraruwarta ta dogara a kansu ba. Sakamakon haka, ba ta ɗauki ƙudurin warware wannan musiba da gaggawar rayuwa da mutuwa ba. A sakamakon haka, kafirai suka yi nasarar hambarar da Khilafah suka kuma share tsarin Musulunci daga wanzuwa.

Here one may ask: “Was it with such ease that the Kuffar managed to destroy the Khilafah and wipe out Islam from the political scene, and while the Muslims number hundreds of millions, yet they do not defend their Deen nor do they defend their political entity?” The answer to this is: “Yes! It was that easy for the Kuffar to topple the Khilafah and wipe out Islam from the political scene; and the Muslims did not defend it; they did not even fight to the last ditch, like the vanquished would do before leaving the battlefield. The reason why this occurred was because these vital issues were not perceived by the Ummah as those which necessitated life and death measures to be taken. Thus the Ummah was dealt this fatal blow without a complete effort to repel it. This was because the Ummah did not consider what took place as being a vital issue upon which her survival or her demise depended. Hence, she did not view this calamity with the importance with which she would normally view issues upon which her survival depends. Consequently, she did not undertake the resolution of this calamity with the urgency of life and death. As a result, the Kuffar managed to topple the Khilafah and to wipe out the system of Islam from existence.

Ilhamin rayuwa ya sa ya wajaba a kan kowace al'umma a duniya da kowane jama'a a doron ƙasa su kasance suna da muhimman al'amuransu, waɗanda al'umma ko jama'a za su bayar da jininsu a kansu da yardar rai da matuƙar himma, ba tare da wani jinkiri ko wata hujja ko muhawara ba. Waɗannan al'amura su ne waɗanda suka shafi ko halaka ko ci gaba da rayuwa, ko kuma waɗanda suka shafi kawar da wata jama'a daga wanzuwa ko kiyaye ci gaban rayuwarta.

The instinct of survival makes it incumbent upon every nation in the world and every people on Earth to have its own vital issues, for which a nation or a people would give its blood with consent and with utmost fervour, without any hesitation or any argument or debate. These issues are those related to either perishing or staying alive, or related to the removal of a people from existence or the safeguard of their survival.

Irin waɗannan matakai na musamman ne kuma kusan iri ɗaya ne ga dukkan mutane, kuma matakan da ake ɗauka a kansu suna kama ko kusan iri ɗaya ga dukkan mutane, domin suna barazana ga rayuwa a zahiri. Saboda haka, matsalolin iri ɗaya ne, kuma matakan ma iri ɗaya ne. Sai dai matsalolin da suka shafi ilhamar tsira ba su ne dukkan matsalolin rayuwa ba, kuma matsalolin rayuwa ba na ilhamar tsira kawai ba ne; domin akwai sauran matsalolin rayuwa da suka shafi ilhamar ruhi da ilhamar haihuwa.

Such measures are unique and almost identical to all people and the measures undertaken towards them are similar or very similar to all people, because they are tangibly life threatening. Hence, the issues are the same and the measures are also the same. However, the issues related to the survival instinct do not compose all of the vital issues, nor are the vital issues only those related to the survival instinct; for there are other vital issues related to the spiritual instinct and to the procreation instinct.

Duk da haka, mutane sun bambanta a waɗannan al'amura gwargwadon bambancin ra'ayinsu game da rayuwa; saboda haka sun bambanta a matakan da suke ɗauka a kansu. Wannan ya faru ne domin abin da ke sa waɗannan al'amura su zama masu muhimmanci shi ne takamaiman ra'ayi game da rayuwa; don haka suna bambanta, kuma matakan da suke ɗauka ma suna bambanta. Saboda haka, wasu muhimman al'amura suna bambanta tsakanin al'ummomi da ƙasashe gwargwadon bambancin ra'ayinsu game da rayuwa. Musulmai al'umma ɗaya ce, kuma babu shakka suna da muhimman al'amura masu yawa. Muhimman al'amuran al'ummar Musulmi, ko suna da alaƙa da ilhamar rayuwa, ko ilhamar ruhaniya, ko ilhamar haihuwa, ya kamata su kasance gwargwadon ra'ayinsu game da rayuwa. Ra'ayinsu game da rayuwa Musulunci kaɗai ke ƙayyadewa. Saboda haka, Musulunci ne ke ƙayyade muhimman al'amura, kuma shi ne ke ƙayyade matakan da ya kamata a ɗauka.

However, people differ in these issues according to the difference in their viewpoint about life; thus they differ in the measures undertaken towards them; this is so because what makes these issues vital is the specific viewpoint about life; thus they differ and the measures they undertake also differ. Therefore, some vital issues differ between peoples and nations according to the difference in their viewpoint about life. The Muslims are one Ummah and they undoubtedly have a host of vital issues. The Ummah’s vital issues, whether these were related to the survival instinct or the spiritual instinct or the procreation instinct, should be according to their viewpoint about life. Their viewpoint about life is determined by Islam alone. Hence, it is Islam that determines the vital issues and also determines the measures which need to be taken.

Musulunci ya bayyana wa mutane abubuwan da suke na rayuwa ko mutuwa, kuma ya wajabta yin rayuwa ko mutuwa saboda su. Saboda haka, Musulmi ba shi da zaɓi wajen ƙayyade abubuwan da suke na rayuwa ko mutuwa. Abin da Musulunci ya ɗauka a matsayin abu na rayuwa ko mutuwa, dole ne Musulmi su ɗauke shi haka.

Islam has explained to people what are the vital issues, and made the measure of life and death towards them an obligation. Hence, the Muslims have no choice in determining their vital issues. That which is considered by Islam to be a vital issue must be viewed by the Muslims as such.

Hakazalika, ba su da zabi a cikin ma'aunin rayuwa da mutuwa da ake dauka game da irin wadannan al'amura; domin lokacin da Musulunci ya tsayar da muhimman al'amura, ya kuma tsayar da ma'aunin da Musulmai ya kamata su dauka a kansu.

Likewise, they have no choice in the measure of life and death undertaken towards such issues; because when Islam determined the vital issues, it also determined the measure that Muslims should undertake towards them.

Ga Musulunci ya fuskanci abubuwan da suka yi barazana ga kasancewarsa, kuma Musulmi su fuskanci abin da ke barazana ga wanzuwarsu a matsayinsu na Musulmi, abu ne da babu makawa. A bayyane yake cewa duk wani motsi a rayuwa zai fuskanci abin da ke barazana ga wanzuwarsa, musamman motsin gyara, kuma musamman motsin gyara na gaskiya. Tun farkon Musulunci, gwagwarmaya ta yi tsanani tsakanin Musulunci da Kufr. Wannan gwagwarmaya ta kasance game da makomar Kufr da makomar Musulunci. Gwagwarmayar zubar da jini da ta kara kan gwagwarmayar ilimi tun kafuwar Daular Musulunci a Madina ta kasance ne don kare muhimman al'amura. Saboda haka, kasancewar muhimman al'amura ga Musulmi abu ne da babu makawa kuma bayyananne ne, kuma daukar matakin rayuwa ko mutuwa a kansu shi ma abu ne da babu makawa kuma bayyananne ne. Wannan al'amari ne da aka sanya Jihadi ya zama daya daga cikin mafi muhimmancin farillai a kansa, wanda Manzon Allah ﷺ ya ce…

For Islam to have faced events which threatened it and for Muslims to have come up against what threatened their existence, in their capacity as Muslims, was inevitable. It is self evident that any movement in life would face that which threatens its existence, especially the movements of reform and more specifically the sound movements. Ever since the dawn of Islam, the struggle has been fierce between Islam and Kufr. This struggle has been about the fate of Kufr and the fate of Islam. The bloody struggle that was added to the intellectual struggle since the establishment of the Islamic State in Madinah was in defence of the vital issues. Hence, the existence of vital issues was to the Muslims inevitable and axiomatic, and their undertaking of the measure of life and death towards them was also inevitable and axiomatic. It is a matter for which Jihad has been made one of the most important duties, in which the Messenger of Allah (saw)

Kan jagorancin al'amari shi ne Musulunci, ginshiƙinsa shi ne Salla, kuma kololuwar kolinsa shi ne Jihadi. Haka kuma al'amari ne da Jihadi zai ci gaba da kasancewa har zuwa lokacin da Sa'a za ta zo, domin ya ce ﷺ: "Kuma Jihadi ya kasance mai ci gaba tun lokacin da Allah ya aiko ni har zuwa ƙarshen al'ummata ta yaƙi Dajjal; ba zai ƙare ba saboda zalunci na azzalumi, ko adalcin mai adalci." Manzon Allah ﷺ ya kuma ce:

said: “The head of the matter is Islam, its pillar is the Salah and the peak of its hump is Jihad.” It is also a matter for which Jihad will continue until the Hour comes, for he (saw) said: “And Jihad has been constant since Allah sent me until the last generation of my Ummah fight the Dajjal, it will not be revoked by the tyranny of a tyrant nor by the justness of a just.” The Messenger of Allah (saw) also said:

Jihad yana ci gaba a kowane lokaci tare da masu takawa da masu gaza bin umarni. Saboda haka, Musulmi ba su taɓa yin sakaci ba, na ko da lokaci ɗaya, wajen kare muhimman al'amura, kuma ba su taɓa jinkirin shiga cikin al'amarin rayuwa da mutuwa ga kowane muhimmin al'amari ba.

“Jihad is constant with the pious and the dissolute.” Hence, the Muslims did not slacken for one moment in defending the vital issues, nor did they ever hesitate in undertaking the measure of life and death towards every vital issue.

Saboda haka, a lokacin da suka fuskanci abin da ya yi barazana ga makomarsu a matsayin Ummah da kuma a matsayin ƙasa a lokacin Yaƙin Salibiyya, Musulmi sun ɗauki matakai waɗanda suka zama wajibi kuma suka shafi rayuwa da mutuwa. Don haka, sun shiga yaƙi mai tsanani da Kafiran Salibiyya fiye da shekara ɗari. Al'ummar Musulunci ta yi nasarar korar wannan babban bugu da ya yi barazanar halaka ta. Haka kuma, Musulmi sun yi irin wannan aiki a lokacin da Mongolawa suka mamaye ƙasashen Musulunci. Al'ummar Musulunci ta ɗauki wannan mamayar a matsayin al'amari da ke barazana ga wanzuwarta, sai ta ɗauki matakin rayuwa ko mutuwa a kanta, Musulmi kuma suka shiga yaƙi da Mongolawa, inda suka sadaukar da rayukansu ba tare da neman wani amfanin duniya ba, har nasara mai yanke hukunci ta tabbata a gare su.

Therefore, when they were faced with what threatened their fate as an Ummah and as a state during the crusades, the Muslims undertook measures which necessitated life and death. Thus, they engaged the Kuffar crusaders in a fierce war for more than a century. The Islamic Ummah managed to repel the fatal blow that threatened her. Likewise, the Muslims acted in the same way when the Mongols invaded the Islamic lands. The Islamic Ummah considered this invasion as a matter that threatened her existence, thus she undertook towards it the measure of life and death, and the Muslims engaged the Mongols in a war in which they sacrificed their lives without seeking any worldly gains until the decisive victory was theirs.

Saboda haka, Musulmi sun kasance suna fahimtar al'amura masu muhimmanci, suna kuma aiwatar da abin da ya wajaba a kansu game da su, wato ma'aunin rayuwa da mutuwa. Wannan ya kasance saboda abin da Musulunci ya bayyana game da al'amura masu muhimmanci an ɗauke shi a matsayin gaskiya ga Musulmi, waɗanda suka riƙe da ƙarfi, kuma fahimtar duk wata hadari a fili take a gare su. Saboda haka, ba za a iya tunanin cewa za su fuskanci yanayin da ke barazana ga wanzuwarsu ba tare da aiwatar da abin da Musulunci ya wajabta a kansu game da shi ba, wato ma'aunin rayuwa da mutuwa. Ba Al'ummar Musulunci ba, ba kuma Daular Musulunci ba, sun taɓa kasa fahimta da sanin al'amura masu muhimmanci a baya. Sai dai lokacin da fahimtar Musulunci ta koma baya zuwa matakin karkacewa, kuma lokacin da taƙawa a zukata ta raunana har zuwa matakin yin shiru game da kafirci bayyananne, sai waɗannan al'amura masu muhimmanci suka rasa matsayinsu na muhimmanci, ma'aunin rayuwa da mutuwa kuma ba a aiwatar da shi game da su ba. Sakamakon haka, barazana ga wanzuwa ta bayyana, Musulmi kuma sun kasa bayar da jininsu da rayukansu da karimci don tunkuɗe wannan barazana. Saboda haka, aka hallaka Khilafah, aka soke tsarin Musulunci, kuma dukkan Al'ummar Musulunci ta fuskanci barazanar halaka.

Therefore, the Muslims used to perceive the vital issues and used to undertake towards them what was obligatory upon them, that is the measure of life and death. This was so because that which Islam had explained in terms of vital issues was considered as facts by the Muslims, which they clutched with a tight grip, and the perception of any danger was clearly manifested to them. Hence, it was inconceivable for them to face a situation that threatened their existence without undertaking towards it that which Islam has obliged upon them, that is the measure of life and death. Neither the Islamic Ummah, nor the Islamic State ever failed in the past to perceive and be aware of the vital issues. However, when the perception of Islam receded to the level of deviation and when the piety in the souls weakened to the level of keeping silent over the flagrant Kufr, these vital issues lost their consideration as being vital, and the measure of life and death was not undertaken towards them. Consequently, the threat to the existence loomed and the Muslims failed to give their blood and their lives generously in order to repel this threat. Hence, the Khilafah was destroyed, the system of Islam was abolished and the whole of the Islamic Ummah was threatened with extinction.

Saboda haka, wajibi ne a fahimci al'amura masu muhimmanci daga mahangar Musulunci kamar yadda Musulunci ya tanadar a cikin Littafi da Sunnah. Haka kuma wajibi ne a fahimci matakan wajibi da ya kamata a dauka game da su kamar yadda Alkur'ani da Hadisin Manzon Allah ﷺ suka zayyana. Idan haka ta faru, to za a samu wayewa game da al'amura masu muhimmanci da matakin wajibi game da su, kuma sakaci da su zai zama abin da ba zai yiwu ba.

Thus, it is imperative to perceive the vital issues from the Islamic viewpoint as Islam decreed in the Book and the Sunnah. It is also imperative to perceive the compulsory measures which ought to be undertaken towards them as outlined by the Qur’an and by the Hadith of the Messenger of Allah (saw). Only then would awareness of the vital issues and of the compulsory measure towards them be generated and their neglect would then become inconceivable.