A cikin tarihin Yammacin duniya, zurfafan ji na rashin adalci a tsakanin mutanen Turai game da mulkin zalunci na hukumar malaman addini ya haifar da 'Gyaran Coci' (Reformation) kusan a karni na 16 (CE). Tun daga wannan lokaci, addini ya ci gaba da taka rawa kasa-kasa a cikin rayuwar al'umma.

In the history of the West, deep-rooted feelings of injustice among the people of Europe against the oppressive rule of the clerical establishment led to the ‘Reformation’ of the Church around the 16th Century (CE). Since that time, religion has played an ever decreasing part in the mainstream of life.

Da farko, canjin ya shafi fagen gwamnati da harkokin siyasa galibi. Kafin wannan lokaci, Coci ta mallaki yawancin filayen da mutane ke zaune da aiki a kansu, saboda haka tana da iko a kan yadda za a tafiyar da filayen da harkokin mutane. Ta kakaba haraji mai yawa a kan mutane, tana mai alkawarin lada ta ceto, kuma tana duba masu adawa da ita sosai, ko a cikin sigar masana kimiyya irin su Copernicus da Galileo, ko masu gyaran addini irin su Luther da Calvin. Bayan ‘Gyara Addini’, addinin Kiristanci ya rabu da harkokin rayuwa, aka mayar da shi saitin imani da kuma tsarin ɗabi'a na mutum ɗaya. Tasirinsa a rayuwar siyasa ya ƙare kwata-kwata.

Initially, the change involved mainly the arena of the government and political affairs. Before this time, the Church owned much of the land upon which people lived and worked, thereby having a say in how the land and the affairs of the people should be run. It levied high taxes upon the people while promising the reward of salvation, and looked severely upon any ‘dissenters’, whether in the form of scientists like Copernicus and Galileo or religious reformers, like Luther or Calvin. After the ‘Reformation’, the Christian religion became separated from the affairs of life, and was demoted to a set of beliefs and an individual code of moral conduct. Its effect in political life had effectively ended.

A lokaci, duk da haka, ko matsayin addini a rayuwar mutum ya ragu, har ya kai ga cewa a mafi yawan lokuta, addinin mutum ba shi da daraja fiye da alama ko lakabi kawai.

In time, however, even the role of religion in the individual life has whittled away, to the extent that in many cases, a person’s religion has no more value than a badge or label.

Waɗannan nau'ikan ra'ayoyi, duk da haka, ba a iyakance su ga Turai da duniyar Yammaci ba. Haka kuma ya zama kusan gaskiya ga dukkan addinai a duniya, kamar Hindu, Sikh, ko Yahudanci, yayin da al'adar sakularism, watau raba addini da al'amuran rayuwa, ta fara samun tushe.

These types of ideas, however, have not been restricted to Europe and the Western world. The same has become more or less true for all religions throughout the globe such as Hinduism, Sikhism, or Judaism, as the culture of secularism, i.e. the separation of religion from lifes affairs, has come to take root.

Abin baƙin ciki, har ma yawancin Musulmi sun karɓi wannan hanya, suka mayar da addininsu zuwa jerin ayyukan ibada na kai kaɗai. Wannan duk da cewa kalmar 'deen' a harshen Larabci tana nufin 'hanyar rayuwa', ba kawai 'addini' ba. Sakamakon irin wannan hali ya zama abin takaici ga duniya. Domin idan dokar Allah ta daina aiki, to dokar mutane kaɗai ce za ta yi galaba. Ga al'ummar Musulunci, sekularisim ya bayyana a hukumance a ranar 3 ga Maris, 1924, lokacin da Mustafa Kamal da ubangidansa na Yamma suka kawo ƙarshen ragowar Khalifancin Usmaniyya, wanda shi ne ci gaban Daular Musulunci mai ɗaukaka da Muhammadu ﷺ, Manzon Allah ya kafa. Daga nan sai aka bar tsara dokokin da za su mulki mutane ga mutane kansu.

Sadly even many Muslims have adopted this way, and relegated their deen to a set of individualistic rituals. This is despite the fact that the very word ‘deen’ in the Arabic language translates as ‘way of life’, as opposed to just ‘religion.’ The consequences of such a state of affairs has been disastrous for the world. For when divine law ceases to be implemented, only the law of human beings can prevail. For the Muslim Ummah, secularism became officially manifested on the 3rd of March, 1924, when at the hands of Mustafa Kamal and his Western bosses, the remnants of the ‘Uthmani Khilafah, which was the continuation of the glorious Islamic State established by Muhammad the Prophet of Allah (saw), came to an end. Thereafter, the formulation of rules to govern people was left up to human beings.

Duk da haka, mutane ta dabi'arsu ba za su iya ƙirƙirar tsarin dokoki da zai tsara tare da gudanar da al'amuran ɗan Adam cikin adalci ba. Akwai dalilai da yawa da ya sa haka yake. Mutane suna da iyakacin ilimi da iyawa, don haka ba za su iya la'akari da matsalolin mutane sosai ba, ko samar musu da mafita cikakke. Haka kuma, suna iya nuna son kai, son rai da kuskure, don haka ba za su iya yanke hukunci ga mutane da adalci ba. Waɗannan halaye na ɗabi'ar ɗan Adam sun sa mutane ba za su iya mulkar wasu mutane da adalci ba: duk tsarin da mutane suka gabatar zai nuna dukkan waɗannan kasawa. Sakamakon haka, mutane da yawa za a zalunce su, masu arziki da masu iko za su kwace hakkokin talakawa da raunana, duniya kuma za ta cika da zalunci, rashin adalci da cin zarafi. Ko da an dubi halin da ake ciki a yau ne kawai, za a tabbatar da cewa waɗannan abubuwa suna nan a ko'ina a kewaye da mu.

However, by their nature human beings cannot devise a system of laws that will organise and administer the affairs of mankind in a just fashion. There are many reasons why this is the case. Human beings are limited in their knowledge and abilities, so cannot adequately take into consideration the problems of people, nor provide comprehensive solutions for them. As well, they are prone to prejudice, self interest and error and thus will not be able to judge for people impartially. These natural aspects of the human character render people unable to rule over other people with justice - any system that is brought forward by human beings will reflect all of these shortcomings. As a result, many people will be oppressed, the rich and powerful will usurp the rights of the poor and weak, and the world will be characterised by tyranny, injustice and exploitation. Even a brief look at today’s situation will confirm these to exist all around us.

A haƙiƙa, mai iya sanin komai, marar iyaka ne kaɗai zai iya samar da cikakkiyar kuma adalci mai faɗi na dokoki da mutane za su iya fatan gudanar da al'amuransu da su cikin adalci. Saboda haka, Allah (SWT), mahaliccin ɗan Adam, rayuwa da dukkan duniya, shi kaɗai ya cancanci matsayin mulki da shari'a. Lalle ne Allah (SWT) ya tabbatar mana da haka a cikin Alƙur'ani, "Shin suna neman hukuncin zamanin Jahiliyya ne? Wane ne kuma mafi kyau wajen hukunci fiye da Allah, ga mutanen da imaninsu ya tabbata?" [TMQ 5:50] Saboda wannan gaskiya ne Musulunci, sabanin addinan da aka ambata a sama, ya samar da cikakken tsarin shiryarwa don tafiyar da dukkan al'amuran rayuwa. A taƙaice, yana bayyana matsayin mutane a cikin fannoni uku na rayuwa:

In fact, only an all-knowing, unlimited being can be capable of providing a comprehensive and fair set of laws by which mankind can hope to rule its affairs with justice. Therefore, it is only Allah (swt), the creator of human beings, life and the whole of the universe who is worthy of the position of sovereignty and legislation. Indeed, Allah (swt) confirms this for us in the Qur’an, “Do they seek after a judgement of (the days of) Ignorance? But who, for a people whose faith is assured, can give better judgement than Allah?” [TMQ 5:50] It is due to this fact that Islam, unlike the religions mentioned above, provides a comprehensive system of guidance to administer all of lifes affairs. Broadly speaking it defines roles for people in three aspects of life :

1. Dangantakar da ke tsakanin mutum da Mahaliccinsa, Allah (SWT), wadda ta haɗa da ibadodi, kamar salla ko azumi.

1. The relationship between an individual and his or her creator, Allah (swt), including worships, such as prayer or fasting.

2. Dangantakar mutum da kansa, ciki har da yadda zai yi ado, abin da zai ci da sauransu.

2. The relationship of an individual with him or her self, including how to dress, what to eat etc.

3. Alaƙoƙin da ke tsakanin mutane, ciki har da cinikayya, gwamnati da sauransu.

3. The relationships between people, including transactions, government etc.

Ita ce yankin ƙarshe, wanda ya ƙunshi batutuwan siyasa da mulki, wanda ke samar da mafi girman ɓangaren shiriya ta aiki da Allah (SWT) ya bai wa mutane. Lallai mafi yawan hukunce-hukuncen Musulunci suna da alaƙa da wannan bangare, wanda ake kira ‘al-Mu‘amalat.’ Tunanin boko da ya mamaye Musulmi ya sa mutane da yawa suna kallon Musulunci ta fuskar yankuna na farko da na biyu kawai da aka ambata a sama, suna watsi da na ƙarshe. Wannan yana bayyana a cikin al’umma ta hanyoyi daban-daban. Idan aka yi amfani da wannan fahimta wajen mulki, sai mu ga ƙasashen Musulmi suna mulkin su da dokokin kufuri (wadanda ba na Musulunci ba), kamar a Pakistan, Turkiyya, Masar da sauransu. Idan kuma ta bayyana a cikin mutane, ko da yake suna yin sallah da azumi, ba sa bin Musulunci a cikin kasuwancinsu ko wurin aikinsu - suna iya samun riba (ruwa) a kan bashinsu, su sayar da barasa a shagunansu, ko kuma su biya cin hanci don samun hidimominsu.

It is in fact the last area, which encompasses the issues of politics and ruling, that forms the largest part of the practical guidance that Allah (swt) has given to mankind. Indeed, the majority of the ahkam (rules) of Islam are to do with this aspect, called ‘al-Mu‘amalat.’ The secular mentality among Muslims has led many to view Islam just from the perspective of the first and second areas mentioned above, while neglecting the last. This manifests itself in the society in different ways. When this understanding is applied to ruling, we see the Muslim countries being governed by kufr (non-Islamic) laws as for example in Pakistan, Turkey, Egypt etc. When it appears in individuals, while they may pray and fast, they do not observe Islam in their businesses or workplaces - they may well have riba (interest) on their loans, sell alcohol in their shops or pay bribes for their services.

Duk da haka, Musulunci yana ba da shiryarwa bayyananniya a dukkan al'amuran rayuwa. Tsarin da yake bayarwa sun haɗa da tsarin ibada, tsarin mulki, tsarin tattalin arziki, tsarin zamantakewa, tsarin shari'a da tsarin ilimi. Cikakkun bayanan wadannan tsarurruka ba a barinsu ga son zuciyar mutum ya yanke ba, a maimakon haka suna fitowa ne daga akidar Musulmi kanta. Domin Alkur'ani wanda ya umurci Musulmai su yi salla, shi ne wanda ya umurce su da tabbatar da cewa Musulunci ne ke mulkinsu. Allah (SWT) yana cewa: "Ka tsaida salla daga lokacin rana ta karkata har zuwa duhun dare, ka kuma karanta Alkur'ani a lokacin alfijir." [TMQ 17:78] Kuma Yana cewa (SWT): "Duk wanda bai yi hukunci da abin da Allah ya saukar ba, to, waɗannan su ne kafirai." [TMQ 5:44] Hadisan da suke koyar da Musulmai yadda ake yin alwala su ne hadisan da suke umurtar Musulmai su hadu a karkashin shugaba guda.

This is all despite the fact that Islam gives clear guidance in all affairs of life. The systems it provides include the Worship, Ruling, Economic, Social, Judicial and Education systems. And the details of these are not left to the whims of man to decide, rather they emanate from the very creed of the Muslim. For the Qur’an which orders the Muslims to pray, is the same Qur’an that orders the Muslims to ensure that they are ruled by Islam. Allah (swt) says, “Perform salah from mid-day till the darkness of the night, and recite the Qur’an in the early dawn.” [TMQ 17:78] and He (swt) says, “And whosoever does not rule by what Allah has revealed, they are the disbelievers.” [TMQ 5:44] The ahadith which teach the Muslims how to perform wudu are the same ahadith which command the Muslims to be unified behind one leader.

Imam Muslim ya ruwaito daga ‘Uthman ibn ‘Affan cewa: Manzon Allah ﷺ ya ce, "Duk wanda ya yi alwala da kyau, zunubansa za su fita daga jikinsa, har ma su fita daga karkashin farcensa." Haka kuma ya ruwaito, daga Abu Sa‘id al-Khudri, cewa Manzon Allah ﷺ ya ce, "Idan an yi wa khalifofi biyu mubaya‘a, to ku kashe wanda aka yi wa mubaya‘a daga baya."

Imam Muslim narrated that ‘Uthman ibn ‘Affan reported : The Messenger of Allah (saw) said, “He who performed his ablution well, his sins would come out from his body, even coming out from under his nails.” And he also narrated, on the authority of Abu Sa‘id al-Khudri that the Messenger of Allah (saw) said, “When bay‘ah (the oath of allegiance) has been taken for two Khaleefahs, kill the one for whom the oath was taken later.”.

A cikin Musulunci, babu rabe-raben ko bambanci tsakanin dokokin da suka shafi bangarori daban-daban na rayuwa, ko sun shafi mutum da dangantakarsa da Allah (SWT), ko kansa, ko kuma sun shafi dangantakar mutane da juna baki daya. Maimakon haka, dukkansu ana ɗaukar su umarni da hani na Allah (SWT) ga bayinsa, kuma wajibi ne a cika su. Ta haka ne kowane aiki da Musulmi yake yi, ko na sirri ne ko na jama'a, na kansa ne ko na gama-gari, Shari'ah ce take tsara shi. Jigon tunanin boko da ke addabar Al'ummah a yanzu shi ne yin watsi da shiriyar addini a dukkan fagagen rayuwa. Wannan babban laifi ne ga Allah (SWT) da Manzonsa ﷺ, kuma haramun ne karara a Musulunci.

In Islam, there is no separation or distinction between the rules relating to different aspects of life, regardless of whether they are to do with an individual and his relationship to Allah (swt), himself or whether they are to do with the relationships between people as a whole. Rather all are regarded as commands and prohibitions of Allah (swt) for His servants, and all must be fulfilled. In this way, each and every action that the Muslim performs, whether private or public, individual or collective, is regulated by the Shari‘ah. The essence of the secular mentality which currently plagues the Ummah is the disregard of religious guidance in all areas of lifes affairs. This is a great crime against Allah (swt) and His Messenger (saw) and is categorically haram (prohibited) in Islam.

Maimakon haka, dukkan dokoki da ka'idojin Musulunci suna samar da wata cikakkiyar hadaka, inda kowane tsari yake cikewa da dacewa da sauran, ta haka ne suke kafa tsari mai amfani kuma mai aiki wanda mutane za su iya rayuwa a cikinsa cikin zaman lafiya da tsaro.

Instead, all the rules and laws of Islam form an integrated whole, each system complementing and harmonising with the others, thereby creating a practical and functional framework in which people may live in peace and security.

Bugu da ƙari, duk waɗannan ahkam suna samuwa ne daga asali guda ɗaya, wato usul iri ɗaya (tushen dokokin Musulunci). Tabbatar da dokoki ta hanyar gano asalinsu daga ingantattun tushen Musulunci yana haɗa aiwatarwa da aikatawarsu da imanin Musulmi ga Allah (SWT) da Manzonsa ﷺ. Akwai ɓangarori huɗu da suka haɗa ainihin usul. Su ne:

Furthermore, all these ahkam derive from the same basis, that is, the same usul (sources of Islamic rules). The verification of the rules by tracing their origin from the correct Islamic sources links their practice and implementation with the very belief of the Muslim in Allah (swt) and His Messenger (saw). There are four components which make up the definite usul. These are :

1. Alkur'ani, Littafin Allah (SWT)

1. The Qur’an, the Book of Allah (swt)

2. As-Sunnah (misalin Muhammad ﷺ)

2. The Sunnah (example of Muhammad (saw))

3. Ijma‘ (yarjejeniyar malamai) na Sahabbai (ra)

3. The Ijma‘ (consensus) of the Companions (ra)

4. Qiyas (ƙiyasi na Ubangiji)

4. Qiyas (the divine analogy)

Kowane ɗayan waɗannan tushe na iya haifar da dokoki da hukunce-hukuncen Musulunci daban-daban, ciki har da waɗanda suka shafi aƙida da waɗanda suka shafi aiki, kuma duk wata doka ko hukunci da ta samo asali daga wani abu ban da waɗannan tushe ana ɗaukarta a matsayin mai rauni ko ƙarya.

Each of these sources can give rise to the different rules and laws of Islam, including those for both belief and action, and any rules or laws that derive from anything other than these sources are considered as weak or false.

Musulmi ba za su taɓa samun damar farfaɗowa daga halin da suke ciki ba sai sun koma ga fahimtar Musulunci daidai, suna lura da yadda ayyukan da ya kamata su aikata suke da sharaɗi kuma ana samo su daga tushen da aka tabbatar da hankali da nassi. Idan suka iya yin haka, to za su fahimci cikakken yanayin Musulunci a matsayin hanyar rayuwa, kuma za su kasance da yarda da ikonsa ba kawai wajen warware matsalolin ɗan Adam ba, har ma wajen tabbatar da adalci da mutunci a duniya.

It is only when Muslims return to the correct understanding of Islam, observing how the actions they should perform are qualified by and derived from rationally and textually proven sources, that they can ever hope to revive themselves from their current situation. If they can do this, then they will realise the comprehensive nature of Islam as a way of life, and have confidence in its ability not only to solve the problems of mankind, but also to ensure that justice and dignity will prevail over the world.

A cikin wannan littafi, da taimako da alherin Allah (SWT), za mu yi ƙoƙarin tattauna wasu fannoni na tarihin Musulunci, wasu daga cikin matsalolin da al'ummar Musulmi da ɗan Adam baki ɗaya ke fuskanta a yanzu, da kuma cikakken bayani game da tsarin Musulunci daban-daban, tare da nuna yadda suke aiki kai tsaye a cikin al'amuran rayuwarmu. Allah (SWT) ya karɓi wannan ƙoƙari, ya sa ya zama gudummawa ga farfaɗo da al'ummar Musulmi da kafa addinin Sa, da haske da ke shiryar da ɗan Adam zuwa ga addinin Mahaliccinsa, Musulunci.

In this book, by the help and grace of Allah (swt), we will endeavour to discuss some aspects of Islamic history, some of the problems currently facing the Muslim Ummah and mankind as a whole, as well as the details of the different Systems of Islam, and to demonstrate how they are directly applicable to our lifes affairs. May Allah (swt) accept this effort, and cause it to be a contribution towards the revival of the Muslim Ummah and the establishment of His deen, and a light that guides mankind to the deen of its Creator, Islam.