Babban malamin nan Ibn Qayyim, a littafinsa Zad al-Mi'ad, yana da babi mai taken "Yadda Annabi ﷺ ya yi mu'amala da kafirai da munafukai tun daga farkon aikinsa na manzanci har zuwa rasuwarsa." A cikin wannan babi, wannan malami ya taƙaita yanayin Jihadi a Musulunci.

The great scholar Ibn Qayyim, in his book Zad al-Mitad, has a chapter entitled "The Prophet's Treatment of the Unbelievers and the Hypocrites from the Beginning of His Messengership Until His Death." In this chapter, this scholar has summed up the nature of Islamic Jihaad.

Wahayi na farko daga wurin Allah da ya zo ga Annabi - aminci ya tabbata a gare shi - shi ne "Iqraa, bisme Rabbika alladhee ..." ("Karanta, da sunan Ubangijinka wanda ya halitta ..."). Wannan shi ne farkon Annabta. Allah ya umarci Annabi - aminci ya tabbata a gare shi - ya karanta wannan a cikin zuciyarsa. Umarnin yin wa'azi bai riga ya zo ba. Sai Allah ya saukar da "Ya ayyuha al-Muddathir, qum fandhir" ("Ya kai wanda ya lulluɓe da mayafinsa, ka tashi ka yi gargadi"). Don haka, wahayin "Iqraa" shi ne naɗinsa zuwa Annabta, yayin da "Ya ayyuha al-muddathir" shi ne naɗinsa zuwa Manzanci. Daga baya Allah ya umarce shi ﷺ da ya yi gargadi ga 'yan uwansa na kusa, sannan ga mutanensa, sannan ga Larabawan da ke kewaye da su, sannan ga dukan Larabawa, kuma a ƙarshe ga duniya baki ɗaya. Don haka, tsawon shekara goma sha uku bayan farkon Manzancinsa ﷺ, ya kira mutane zuwa ga Allah ta hanyar wa'azi, ba tare da yaƙi ko Jizyah ba [Haraji da Musulmi ke karɓa daga maza marasa imani a yankunan da Musulmi ke mulki, a madadin aikin soja.], kuma an umarce shi ya riƙe kansa, ya yi haƙuri da jure wa. Sai aka umarce shi ya yi hijira, daga baya kuma aka ba shi izinin yaƙi. Sannan aka umarce shi ﷺ da ya yi yaƙi da waɗanda suka yi yaƙi da shi, kuma ya riƙe kansa daga waɗanda ba su yi yaƙi da shi ba. Daga baya aka umarce shi ﷺ da ya yi yaƙi da masu shirka har addinin Allah ya kafu gaba ɗaya. Bayan umarnin Jihadi ya zo, aka raba marasa imani zuwa rukuni uku: na ɗaya, waɗanda ake zaman lafiya da su; na biyu, mutanen da Musulmi ke yaƙi da su; na uku, Ahlu Ḍ-Ḍhimma. [Ma'anarsa a zahiri "alhaki", Ahlu Ḍ-Ḍhimma na nufin al'ummar da ba Musulmi ba da ke zaune a ƙasar Musulunci, wadanda gwamnatin Musulmi ke da alhakin kare su da haƙƙoƙinsu.] An umurci cewa muddin da ba su karya yarjejeniyar zaman lafiya da suka yi da kafirai ba, to ya cika sharuddan yarjejeniyar; amma idan suka karya wannan yarjejeniya, to a sanar da su cewa sun karya ta; har zuwa lokacin, kada a shelanta yaƙi. Idan suka ci gaba da hakan, to zai yi yaƙi da su. Lokacin da aka saukar da surar da ake kira 'Bara'a', an bayyana yadda ake mu'amala da waɗannan nau'o'i uku na kafirai. An kuma bayyana cewa dole ne a shelanta yaƙi ga waɗanda suke cikin 'Ahlul Kitab' [Kiristoci da Yahudawa] waɗanda suke nuna ƙiyayya a fili, har sai sun amince su biya Jizya ko su karɓi Musulunci. Game da mushirikai da munafukai, an umurci a cikin wannan surar a shelanta musu Jihadi kuma a yi musu tsauri. Annabi ﷺ ya ci gaba da yin Jihadi a kan mushirikai ta hanyar yaƙi, kuma a kan munafukai ta hanyar wa'azi da hujja. A cikin wannan sura kuma, an umurci a kawo ƙarshen yarjejeniyoyin da aka yi da mushirikai a lokacin da wa'adinsu ya cika. Dangane da wannan, an raba mutanen da aka yi yarjejeniya da su zuwa kashi uku: Na farko, waɗanda suka karya yarjejeniyar, ba su cika sharuddanta ba. An umurce shi ya yi yaƙi da su; ya yi yaƙi da su kuma ya ci nasara. Na biyu, waɗanda aka yi yarjejeniya da su na wani ƙayyadadden lokaci; ba su karya wannan yarjejeniya ba, kuma ba su taimaka wa kowa a kan Annabi ﷺ ba. Game da su, Allah ya umurta a cika waɗannan yarjejeniyoyi zuwa ga cikakken wa'adinsu. Kashi na uku kuwa su ne waɗanda babu yarjejeniya da su, kuma ba sa yaƙi da Annabi ﷺ, ko kuma waɗanda ba a ambaci wa'adin ƙarewarsu ba. Game da waɗannan, an umurci a ba su sanarwar watanni huɗu kafin ƙarewar wa'adi, a ƙarshensa za a ɗauke su a matsayin abokan gaba a fili, a yi yaƙi da su. Bidiyar haka, waɗanda suka karya yarjejeniya an yaƙe su, ammam waɗanda ba su da wata yarjejeniya ko kuma lokacin ƙarewarta bai bayyana ba, an ba su wa'adin watanni huɗu. An kuma kiyaye alkawari ga waɗanda yarjejeniyarsu ta kusa ƙarewa. Dukansu waɗannan mutane sun karɓi Musulunci tun kafin wa'adin ya ƙare, kuma waɗanda ba Musulmi ba a cikin ƙasar sun biya Jizyah. Don haka, bayan saukar surar 'Bara'a', kafirai sun kasu kashi uku: abokan gaba a yaƙi, mutane masu yarjejeniya, da Zimmawa. Mutane masu yarjejeniya daga ƙarshe sun zama Musulmi, don haka sai nau'i biyu kawai suka rage: masu yaƙi da Zimmawa. Masu yaƙi koyaushe suna tsoron sa ﷺ. Yanzu, mutanen duniya baki ɗaya sun kasu kashi uku: na farko, Musulmi waɗanda suka yi imani da shi ﷺ; na biyu, waɗanda yake da zaman lafiya da su ﷺ; na uku, abokan gaba waɗanda suka ci gaba da yaƙarsa ﷺ. Dangane da munafukai kuwa, Allah ya umarci Annabi ﷺ da ya karɓi bayyanar su, ya bar niyyoyinsu ga Allah, ya ci gaba da yin Jihadi a kansu ta hanyar hujja da shawarwari. An umarce shi kada ya yi musu sallar jana'iza, kada ya yi sallah a kabarinsu, kuma kada ya nemi gafara ga Allah dominsu, domin al'amarinsu yana tare da Allah. Wannan ita ce hanyar da Annabi ﷺ ya bi game da maƙiyansa daga cikin kafirai da munafukai. A cikin wannan bayani muna samun taƙaitaccen matakan Jihadi a Musulunci da aka gabatar cikin kyakkyawan tsari. A cikin wannan taƙaitawa muna samun dukkan siffofi na musamman da masu nisa na motsin addini na gaskiya; ya kamata mu yi tunani a kansu don zurfafa nazari. Anan, duk da haka, za mu takaita kanmu ga ƴan bayanai kaɗan.

"The first revelation from God which came to the Prophet - peace be on him - was 'Iqraa, bisme Rabbika alladhee ...'('Read, in the name of Your Sustainer, Who created ...'). This was the beginning of the Prophethood. God commanded the Prophet - peace be on him - to recite this in his heart. The commandment to preach had not yet come. Then God revealed 'Ya ayyuha al-Muddathir, qum fandhir' ('O you who are enwrapped in your mantle, arise and warn'). Thus, the revelation of 'Iqraa' was his appointment to Prophet-hood, while 'Ya ayyuha al-muddathir' was his appointment to Messengership. Later God commanded the Prophet-peace be on him-to warn his near relatives, then his people, then the Arabs who were around them, then all of Arabia, and finally the whole world. Thus for thirteen years after the beginning of his Messengership, he called people to God through preaching, without fighting or Jizyah, [A tax levied by Muslims on non-Muslim men in areas governed by Muslims, in lieu of military service.] and was commanded to restrain himself and to practice patience and forbearance. Then he was commanded to migrate, and later permission was given to fight. Then he was commanded to fight those who fought him, and to restrain himself from those who did not make war with him. Later he was commanded to fight the polytheists until God's religion was fully established. After the command for Jihaad came, the nonbelievers were divided into three categories: one, those with whom there was peace; two, the people with whom the Muslims were at war; and three, the Dhimmies. [Literally meaning 'responsibility', Dhimmies refers to the non-Muslim peoples residing in a Muslim state for whose protection and rights the Muslim government was responsible.] It was commanded that as long as the non-believers with whom he had a peace treaty met their obligations, he should fulfill the articles of the treaty, but if they broke this treaty, then they should be given notice of having broken it; until then, no war should be declared. If they persisted, then he should fight with them. When the chapter entitled 'Bratt' was revealed, the details of treatment of these three kinds of non-believers were described. It was also explained that war should be declared against those from among the 'People of the Book' [16 Christians and Jews] who declare open enmity, until they agree to pay Jizyah or accept Islam. Concerning the polytheists and the hypocrites, it was commanded in this chapter that Jihaad be declared against them and that they be treated harshly. The Prophet-peace be on him-carried on Jihaad against the polytheists by fighting and against the hypocrites by preaching and argument. In the same chapter, it was commanded that the treaties with the polytheists be brought to an end at the period of their expiration. In this respect, the people with whom there were treaties were divided into three categories: The first, those who broke the treaty and did not fulfill its terms. He was ordered to fight against them; he fought with them and was victorious. The second were those with whom the treaty was made for a stated term; they had not broken this treaty nor helped anyone against the Prophet - peace be on him - Concerning them, God ordered that these treaties be completed to their full term. The third kind were those with whom there was neither a treaty nor were they fighting against the Prophetpeace be on him-, or those with whom no term of expiration was stated. Concerning these, it was commanded that they be given four months' notice of expiration, at the end of which they should be considered open enemies and fought with. Thus, those who broke the treaty were fought against, and those who did not have any treaty or had an indeterminate period of expiration were given four months period of grace, and terms were kept with those with whom the treaty was due to expire. All the latter people embraced Islam even before the term expired, and the non-Muslims of the state paid Jizyah. Thus, after the revelation of the chapter 'Bratt', the unbelievers were of three kinds: adversaries in war, people with treaties, and Dhimmies. The people with treaties eventually became Muslims, so there were only two kinds left: people at war and Dhimmies. The people at war were always afraid of him. Now the people of the whole world were of three kinds: One, the Muslims who believed in him; two, those with whom he had peace and three, the opponents who kept fighting him. As far as the hypocrites were concerned, God commanded the Prophet -peace be on him -to accept their appearances and leave their intentions to God, and carry on Jihaad against them by argument and persuasion. He was commanded not to pray at their funerals nor to pray at their graves, nor should he ask forgiveness from God for them, as their affair was with God. So this was the practice of the Prophet-peace be on him- concerning his enemies among the nonbelievers and the hypocrites. ' In this description we find a summary of the stages of Islamic Jihaad presented in an excellent manner. In this L summary we find all the distinctive and far-reaching characteristics of the dynamic movement of the true religion; we should ponder over them for deep study. Here, however, we will confine ourselves to a few explanatory remarks.

Da farko, hanyar wannan addini tana da matuƙar amfani a aikace. Wannan motsi yana mu'amala da mutane yadda suke a zahiri, kuma yana amfani da hanyoyin da suka dace da yanayin aiki na zahiri. Tun da wannan motsi yana karo da Jahiliyyah wadda ke mamaye tunani da imani, kuma wadda take da tsarin rayuwa na aiki da iko na siyasa da na abin duniya a bayanta, dole ne motsin Musulunci ya samar da hanyoyi masu daidai da ita don fuskantar wannan Jahiliyyah. Wannan motsi yana amfani da hanyoyin wa'azi da lallashi wajen gyara tunani da imani, kuma yana amfani da ƙarfin jiki da Jihadi wajen kawar da ƙungiyoyi da hukumomin tsarin Jahiliyyah, wanda ke hana mutane gyara tunaninsu da imaninsu, yana tilasta musu bin hanyoyinsu na ɓatanci, kuma yana sa su bauta wa ubangiji na mutane maimakon Ubangiji Maɗaukaki. Wannan motsi ba ya iyakance kansa ga wa'azi kawai wajen fuskantar ƙarfin jiki, haka kuma ba ya amfani da tilastawa wajen canza tunanin mutane. Waɗannan ka'idoji guda biyu suna da muhimmanci daidai gwargwado a hanyar wannan addini. Manufarsa ita ce 'yantar da waɗanda suke son a 'yanta su daga bauta wa mutane, domin su bauta wa Allah shi kaɗai.

First, the method of this religion is very practical. This movement treats people as they actually are and uses resources Which are in accordance with practical conditions. Since this movement comes into conflict with the Jahiliyyah which prevails over ideas and beliefs, and which has a practical system of life and a political and material authority behind it, the Islamic movement had to produce parallel resources to confront this Jahiliyyah. This movement uses the methods of preaching and persuasion for reforming ideas and beliefs and it uses physical power and Jihaad for abolishing the organizations and authorities of the Jahili system which prevents people from reforming their ideas and beliefs but forces them to obey their erroneous ways and make them serve human lords instead of the Almighty Lord. This movement does not confine itself to mere preaching to confront physical power, as it also does not use compulsion for changing the ideas of people. These two principles are equally important in the method of this religion. Its purpose is to free those people who wish to be freed from enslavement to men so that they may serve God alone.

Sashe na biyu na wannan addini shi ne cewa motsi ne na aiki wanda ke ci gaba mataki-mataki, kuma a kowane mataki yana samar da abubuwan da ake bukata bisa ga bukatun aikin yanayin, yana kuma shirya fagen mataki na gaba. Ba ya fuskantar matsalolin aiki da ka'idoji na zahiri, kuma ba ya fuskantar matakai daban-daban da hanyoyi marasa canzawa. Wadanda ke magana game da Jihadi a Musulunci suna kawo ayoyin Alkur'ani, amma ba sa la'akari da wannan sashe, kuma ba sa fahimtar yanayin matakai daban-daban da wannan motsi ke bi, ko dangantakar ayoyin da aka saukar a lokuta daban-daban da kowane mataki. Saboda haka, idan suka yi magana kan Jihadi, sukan yi maganar ba da hankali ba, su hada matakai daban-daban, suna lalata gaba dayan ra'ayin Jihadi, suna kuma fitar da ka'idoji na karshe da cikakkun dokoki daga ayoyin Alkur'ani, wadanda babu hujja a kansu. Wannan saboda suna ganin kowace aya ta Alkur'ani kamar ita ce ka'ida ta karshe ta wannan addini. Wannan rukunin masana, wadanda sakamakon mummunan yanayin al'ummar Musulmi ta yau ne, ba su da komai sai sunan Musulunci, kuma sun ajiye makamansu na ruhi da na hankali cikin shan kashi. Suna cewa, "Musulunci ya wajabta yaki na kare kai kawai!" kuma suna ganin cewa sun yi wa addinin nasu alheri ta hanyar kwace masa hanyarsa, wadda ita ce kawar da duk wani zalunci daga duniya, kawo mutane zuwa bautar Allah shi kadai, da fitar da su daga bautar wasu zuwa bayin Ubangiji. Musulunci ba ya tilasta mutane su karbi imaninsa, amma yana so ya samar da yanayi mai 'yanci wanda za su sami zabin imani. Abin da yake so shi ne kawar da tsarin siyasa masu zalunci da ke hana mutane bayyana 'yancinsu na zabar duk imanin da suke so, bayan haka kuma ya ba su cikakken 'yanci su yanke shawara ko za su karbi Musulunci ko a'a.

The second aspect of this religion is that it is a practical movement which progresses stage by stage, and at every stage it provides resources according to the practical needs of the situation and prepares the ground for the next one. It does not face practical problems with abstract theories, nor does it confront various stages with unchangeable means. Those who talk about Jihaad in Islam and quote Qur'anic verses do not take into account this aspect, nor do they understand the nature of the various stages through which this movement develops, or the relationship of the verses revealed at various occasions with each stage. Thus, when they speak about Jihaad, they speak clumsily and mix up the various stages, distorting the whole concept of Jihaad and deriving from the Qur'anic verses final principles and generalities for which there is no justification. This is because they regard every verse of the Qur'an as if it were the final principle of this religion. This group of thinkers, who are a product of the sorry state of the present Muslim generation, have nothing but the label of Islam and have laid down their spiritual and rational arms in defeat. They say, "Islam has prescribed only defensive war"! and think that they have done some good for their religion by depriving it of its method, which is to abolish all injustice from the earth, to bring people to the worship of God alone, and to bring them out of servitude to others into the servants of the Lord . Islam does not force people to accept its belief, but it wants to provide a free environment in which they will have the choice of beliefs. What it wants is to abolish those oppressive political systems under which people are prevented from expressing their freedom to choose whatever beliefs they want, and after that it gives them complete freedom to decide whether they will accept Islam or not.

Hikima ta uku game da wannan addini ita ce, sababbin hanyoyi ko dabarun da yake amfani da su a lokacin ci gabansa ba sa kai shi ga barin ginshiƙan asali da manufofinsa. Tun daga ranar farko, ko Annabi ﷺ ya yi magana da dangogin sa na kusa, ko da Quraishawa, ko da Larabawa, ko da duniya baki ɗaya, kiransa ya kasance ɗaya ne. Ya kira su zuwa ga miƙa wuya ga Allah Ɗaya da kuma ƙin yarda da mulkin wasu mutane. Game da wannan ka'ida babu sulhu ko sassauci. Domin cimma wannan manufa, yana bi ne bisa tsari mai matakai kaɗan, kuma kowane mataki yana da sababbin hanyoyinsa, kamar yadda muka bayyana a baya. Hikima ta huɗu ita ce, Musulunci yana samar da tushen doka ga dangantakar al'ummar Musulmi da sauran ƙungiyoyi, kamar yadda yake bayyane daga nassin da aka ɗauko daga Zad al-Mitad. Wannan tsarin doka yana bisa ka'idar cewa Musulunci - wato miƙa wuya ga Allah - saƙo ne na duniya wanda dukkan ɗan Adam ya kamata ya karɓa ko ya yi zaman lafiya da shi. Babu wani tsarin siyasa ko ƙarfin abin duniya da zai sa cikas ga yaɗa Musulunci. Ya kamata ya bar kowane mutum da 'yancin karɓa ko ƙin karɓa, kuma idan wani yana son karɓar sa, bai kamata a hana shi ko a yi yaƙi da shi ba. Idan kuwa wani ya aikata haka, to aikin Musulunci ne ya yaƙe shi har sai ya mutu ko kuma ya bayyana miƙa wuyarsa.

A third aspect of this religion is that the new resources or methods which it uses during its progressive movement do not take it away from its fundamental principles and aims. From the very first day, whether the Prophet-peace be on him- addressed his near relatives, or the Quraish, or the Arabs, or the entire world, his call was one and the same. He called them to the submission to One God and rejection of the lordship of other men. On this principle there is no com- promise nor any flexibility. To attain this purpose, it proceeds according to a plan, which has a few stages, and every stage has its new resources, as we have described earlier A fourth aspect is that Islam provides a legal basis for the relationship of the Muslim community with other groups, as is clear from the quotation from Zad al-Mitad. This legal formulation is based on the principle that Islam - that is, submission to God-is a universal Message which the whole of mankind should accept or make peace with. No political system or material power should put hindrances in the way of preaching Islam. It should leave every individual free to accept or reject it, and if someone wants to accept it, it should not prevent him or fight against him. If someone does this, then it is the duty of Islam to fight him until either he is killed or until he declares his submission.

Lokacin da marubuta masu hali na raunin zuciya da neman uzuri suka rubuta game da "Jihaad a Musulunci," suna ƙoƙarin cire wannan "tabo" daga Musulunci, to suna haɗa abubuwa biyu: na farko, cewa wannan addini ya haramta tilasta imani da ƙarfi, kamar yadda ayar nan ta nuna, "Babu tilastawa a cikin addini" (2:256), yayin da a gefe guda kuma yana neman kawar da duk waɗancan ƙarfin siyasa da na abin duniya da ke tsaye tsakanin mutane da Musulunci, waɗanda ke tilasta wata al'umma ta durkusa ga wata al'umma, kuma ke hana su karɓar mulkin Allah. Waɗannan ka'idoji biyu ba su da alaƙa da juna, kuma babu wurin haɗa su. Duk da haka, waɗannan mutane masu irin na raunin zuciya suna ƙoƙarin haɗa bangarorin biyu, suna son iyakance Jihaad ga abin da a yau ake kira "yaƙin kariya." Jihaad na Musulunci ba shi da alaƙa da yaƙin zamani, ko a cikin dalilansa ko a yadda ake gudanar da shi. Dalilan Jihaad na Musulunci ya kamata a nemo su a cikin ainihin yanayin Musulunci da rawar da yake takawa a duniya, a cikin manyan ka'idojinsa, waɗanda Allah ya ba shi, kuma domin aiwatar da su ne Allah ya naɗa Annabi ﷺ a matsayin Manzonsa, ya kuma bayyana shi a matsayin na ƙarshe cikin dukan annabawa da manzanni.

When writers with defeatist and apologetic mentalities write about "Jihaad in Islam," trying to remove this 'blot' from Islam, then they are mixing up two things: first, that this f religion forbids the imposition of its belief by force, as is clear from the verse, "There is no compulsion in religion"(2:256), while on the other hand it tries to annihilate all those political and material powers which stand between people and Islam, which force one people to bow before another people and prevent them from accepting the sovereignty of God. These two principles have no relation to one another nor is there room to mix them. In spite of this, these defeatist-type people try to mix the two aspects and want to confine Jihaad to what today is called 'defensive war'. The Islamic Jihaad has no relationship to modern warfare, either in its causes or in the way in which it is conducted. The causes of Islamic Jihaad should be sought in the very nature of Islam and its role in the world, in its high principles, which have been given to it by God and for the implementation of which God appointed the Prophet-peace be on him-as His Messenger and declared him to be the last of all prophets and messengers.

Wannan addini a gaskiya sanarwa ce ta duniya game da 'yancin mutum daga bauta ga wasu mutane da kuma daga bauta ga son ransa, wanda shi ma wani nau'i ne na bautar mutum; sanarwa ce cewa iko na Allah kaɗai ne, kuma shi ne Ubangijin dukkan halittu. Yana nufin ƙalubalantar kowane irin tsari da salo wanda ya ginu a kan ra'ayin ikon mutum; wato, inda mutum ya kwace sifar Allah. Duk tsarin da ake mayar da hukunce-hukunce na ƙarshe ga mutane, kuma inda tushen dukkan iko mutane ne, yana mai da mutane abin bautawa ta hanyar naɗa wasu banda Allah a matsayin ubangiji a kan mutane. Wannan sanarwa tana nufin a mayar wa Allah ikonsa da aka kwace, a kuma kori masu kwacen - waɗanda da kansu suke ƙirƙirar dokoki don wasu su bi, don haka su ɗaukaka kansu zuwa matsayin ubanni, su kuma mayar da wasu zuwa matsayin bayi. A takaice, shelanta iko da mulkin Allah yana nufin kawar da duk wani sarautar mutum, da kuma shelanta mulkin Mai ciyar da halittu a kan dukkan duniya. Kamar yadda Alƙur'ani ya ce:

This religion is really a universal declaration of the freedom of man from servitude to other men and from servitude to his own desires, which is also a form of human servitude; it is a declaration that sovereignty belongs to God alone and that He is the Lord of all the worlds. It means a challenge to all kinds and forms of systems which are based on the concept of the sovereignty of man; in other words, where man has usurped the Divine attribute. Any system in which the final decisions are referred to human beings, and in which the sources of all authority are human, deifies human beings by designating others than God as lords over men. This declaration means that the usurped authority of God be returned to Him and the usurpers be thrown out-those who by themselves devise laws for others to follow, thus elevating themselves to the status of lords and reducing others to the status of slaves. In short, to proclaim the authority and sovereignty of God means to eliminate all human kingship and to announce the rule of the Sustainer of the universe over the entire earth. In the words of the Qur'an:

"Shi kaɗai ne Ubangiji a cikin sammai da kuma a cikin ƙasa."

"He alone is God in the heavens and in the earth." (43:84)

Umurnin yana ga Allah kaɗai ne. Yana umurtarka kada ka bauta wa kowa sai shi. Wannan ita ce madaidaiciyar hanyar rayuwa. (12: 40)

"The command belongs to God alone. He commands you not to worship anyone except Him. This is the right way of life." (12: 40)

Ka ce: "Ya ku Ahlil Kitabi, ku zo zuwa ga abin da yake tsakaninmu da ku daidai: cewa ba za mu bauta wa kowa ba face Allah, kuma ba za mu danganta wani abu da Shi ba, kuma ba za mu riki wasu ubangiji daga cikinmu ba baya ga Allah." Idan kuwa suka juya baya, to ku ce musu: "Ku shaida cewa mu masu sallama ne ga Allah."

"Say: O People of the Book, come to what is common between us: that we will not worship anyone except God, and will not associate anything with Him, and will not take lords from among ourselves besides God; and if they turn away then tell them to bear witness that we are those who have submitted to God." (2: 64)

Hanyar kafa mulkin Allah a bayan ƙasa ba ita ce a ba wasu mutane masu tsarki - firistoci - ikon yin mulki ba, kamar yadda lamarin ya kasance a mulkin Coci, ko kuma a sa wasu wakilan Allah su zama shugabanni, kamar yadda yake a 'tiyokrasiyya'. Kafa mulkin Allah na nufin a aiwatar da dokokinSa, kuma a yanke hukunci na ƙarshe a cikin dukkan al'amura bisa ga waɗannan dokoki.

The way to establish God's rule on earth is not that some consecrated people - the priests - be given the authority to rule, as was the case with the rule of the Church, nor that some spokesmen of God become rulers, as is the case in a 'theocracy'. To establish God's rule means that His laws be enforced and that the final decision in all affairs be according to these laws.

Kafa mulkin Allah a bayan ƙasa, kawar da mulkin mutum, karɓe iko daga hannun mai mamaye shi domin mayar da shi ga Allah, da kuma tabbatar da aiwatar da Shari'ar Allah (Shari'ah) da kawar da dokokin da mutum ya ƙirƙira, ba za a iya cimma su ta hanyar da'awa kaɗai ba. Waɗanda suka kwace ikon Allah suna zalunta halittun Allah ba za su bar mulkinsu kawai saboda da'awa ba; da an ce haka, aikin kafa addinin Allah a duniya da ya zama mai sauƙi ƙwarai ga Annabawan Allah! Wannan ya saba wa shaidar tarihin Annabawa da labarin gwagwarmayar addini na gaskiya da ta shafi zamani da yawa.

The establishing of the dominion of God on earth, the abolishing of the dominion of man, the taking away of sovereignty from the usurper to revert it to God, and the bringing about of the enforcement of the Divine Law (Shari'ah) and the abolition of man-made laws cannot be achieved only through preaching. Those who have usurped the authority of God and are oppressing God's creatures are not going to give up their power merely through preaching; if it had been so, the task of establishing God's religion in the world would have been very easy for the Prophets of God! This is contrary to the evidence from the history of the Prophets and the story of the struggle of the true religion, spread over generations.

Wannan sanarwa ta duniya game da 'yancin mutum a bisa duniya daga kowane iko sai dai na Allah, da kuma sanarwar cewa mulki na Allah kaɗai ne kuma shi ne Ubangijin halitta duka, ba sanarwa ce kawai ta ka'ida, ta falsafa da ta zaman lafiya ba. Sanarwa ce mai kyau, mai aiki kuma mai motsi, da manufar tabbatar da aiwatar da Shari'ar Allah, da 'yantar da mutane ainihi daga bautar wasu mutane domin su koma bautar Allah, Makaɗaici wanda babu abokin tarayya a gare shi. Ba za a iya cimma wannan ba sai an yi amfani da duka 'da'wa' da 'harkar' tare. Wannan kuwa saboda ana buƙatar hanyoyin da suka dace domin biyan buƙatun kowane yanayi na aiki.

This universal declaration of the freedom of man on the earth from every authority except that of God, and the declaration that sovereignty is God's alone and that He is the Lord of the universe, is not merely a theoretical, philosophical and passive proclamation. It is a positive, practical and dynamic message with a view to bringing about the implementation of the Shari'ah of God and actually freeing people from their servitude to other men to bring them into the service of God, the One without associates. This cannot be attained unless both 'preaching' and 'the movement' are used. This is so because appropriate means are needed to meet any and every practical situation.

Saboda wannan addini yana shelanta 'yancin ɗan adam a bisa ƙasa daga duk wata iko sai ta Allah, yana fuskantar cikas a kowane zamani na tarihin ɗan adam - jiya, yau, ko gobe - ta fuskar akidu da tunani, ƙarfin jiki, da cikas na tsarin siyasa, zamantakewa, tattalin arziki, launin fata da matsayin aji. Bugu da ƙari, akidu da camfe-camfe da suka lalace suna cakuɗuwa da wannan addini, suna aiki tare da shi kuma suna tushe a cikin zukatan mutane.

Because this religion proclaims the freedom of man on the earth from all authority except that of God, it is confronted in every period of human history-yesterday, today, or tomorrow - with obstacles of beliefs and concepts, physical power, and the obstacles of political, social, economic, racial and class structures. In addition, corrupted beliefs and superstitions become mixed with this religion, working side by side with it and taking root in peoples' hearts.

Idan ta hanyar "da'wa" ake fuskantar akidu da ra'ayoyi, to ta hanyar "harakar" ake magance cikas na zahiri. Daga cikin manyan wadannan cikas akwai karfin siyasa wanda ke dogara da goyon bayan akida, launin fata, ajin zamantakewa, al'umma da tattalin arziki, wadanda suke da sarkakiya amma suna da alaka da juna. Saboda haka wadannan hanyoyi guda biyu - da'wa da haraka - idan aka hada su, suna fuskantar "yanayin dan Adam" da dukkan hanyoyin da ake bukata. Domin cimma 'yancin dan Adam a duniya - na dukkan bil'adama a fadin duniya - wajibi ne wadannan hanyoyi biyu su yi aiki tare gefe da gefe. Wannan muhimmin batu ne, kuma ba za a iya jaddada shi fiye da kima ba.

If through 'preaching' beliefs and ideas are confronted, through 'the movement' material obstacles are tackled. Foremost among these is that political power which rests on a complex yet interrelated ideological, racial, class, social and economic support. Thus these two-preaching and the movement - united, confront 'the human situation' with all the necessary methods. For the achievement of the freedom of man on earth - of all mankind throughout the earth - it is necessary that these two methods should work side by side. This is a very important point and cannot be over- emphasized .

Wannan addini ba kawai sanarwar 'yanci ga Larabawa ba ne, kuma saƙonsa ba ya takaita ga Larabawa. Yana magana ga dukan ɗan Adam, kuma fagen aikinsa shi ne dukan duniya. Allah ba shi kaɗai ne Mai ciyar da Larabawa ba, kuma kulawarsa ba ta takaita ga waɗanda suka yi imani da addinin Musulunci ba.

This religion is not merely a declaration of the freedom of the Arabs, nor is its message confined to the Arabs. It addresses itself to the whole of mankind, and its sphere of work is the whole earth. God is the Sustainer not merely of the Arabs, nor is His providence limited to those who believe in the faith of Islam.

Allah shi ne Mai renon duniya baki ɗaya. Wannan addini yana so ya mayar da duniya baki ɗaya ga Mai renonta, ya 'yantar da ita daga bautar kowa face Allah. A wurin Musulunci, bauta ta gaskiya ita ce bin dokokin da wani ya ƙirƙira, kuma wannan ita ce bautar da Musulunci ya keɓe ga Allah kaɗai. Duk wanda ya bauta wa wanda ba Allah ba ta wannan ma'ana, yana waje da addinin Allah, ko da yana iƙirarin bin wannan addini. Manzon Allah ﷺ ya bayyana a fili cewa, bisa ga Shari'a, "biyayya" tana nufin "ibada". Idan aka ɗauki wannan ma'anar ibada, sa'ad da Yahudawa da Nasara suka "saɓa wa" Allah, sun zama kamar waɗanda suke "haɗa wa Allah abokan tarayya".

God is the Sustainer of the whole world. This religion wants to bring back the whole world to its Sustainer and free it from servitude to anyone other than God. In the sight of Islam, the real servitude is following laws devised by someone, and this is that servitude which in Islam is reserved for God alone. Anyone who serves someone other than God in this sense is outside God's religion, although he may claim to profess this religion. The Prophet- peace be on him - clearly stated that, according to the Shari'ah, 'to obey' is 'to worship'. Taking this meaning of worship, when the Jews and Christians 'disobeyed' God, they became like those who 'associate others with God'.

Tirmidhi ya ruwaito daga Adi bin Hatim cewa, a lokacin da saƙon Annabi ya isa gare shi, ya gudu zuwa Siriya (ya riga ya karɓi Kiristanci kafin zamanin Annabi ﷺ), amma 'yar uwarsa da wasu mutane daga kabilarsa sun zama fursunonin yaki. Annabi ﷺ ya yi wa 'yar uwarsa kyautatawa, ya kuma ba ta wasu kyaututtuka. Ta koma wajen ɗan'uwanta, ta gayyace shi zuwa Musulunci, kuma ta shawarce shi ya je ziyartar Annabi ﷺ. Adi ya amince da wannan. Mutane suna matuƙar marmarin ganin ya zo Madina.

Tirmidhi has reported on the authority of 'Adi bin Hatim that when the Prophet's message reached him, he ran away to Syria (he had accepted Christianity before the Prophet's time), but his sister and some of the people of his tribe became prisoners of war. The Prophet-peace be on him- treated his sister kindly and gave her some gifts. She went back to her brother and invited him to Islam, and advised him to visit the Prophet - peace be on him. 'Adi agreed to this. The people were very anxious to see him come to Medina.

Lokacin da ya shiga wajen Annabi, yana sanye da gicciye na azurfa. Annabi ﷺ yana karanta ayar: "Sun riƙi malamansu da firistocinsu a matsayin ubangiji baya ga {Allah}." 'Adi ya ruwaito: "Na ce, 'Ba sa bauta wa firistocinsu.'" Sai Manzon Allah ﷺ ya ce: "Abin da firistocinsu da malamansu suka halatta, suna ɗaukar sa halal; abin da suka haramta, suna ɗaukar sa haram, kuma ta haka suke bauta musu." Wannan bayanin da Annabi ﷺ ya yi game da ayar da ke sama yana nuna a fili cewa biyayya ga dokoki da hukunce-hukunce wani nau'i ne na ibada, kuma duk wanda ya yi haka ana ɗaukarsa a matsayin wanda ya fita daga wannan addini. Hakan yana nufin riƙon wasu mutane a matsayin ubangiji a kan wasu, alhali wannan addini ya zo ne don kawar da irin waɗannan ayyuka, kuma ya bayyana cewa dukkan mutanen duniya su kuɓuta daga bautar wani face Allah.

When he came into the presence of the Prophet, he was wearing a silver cross. The Prophet - peace be on him-was reciting the verse. "They (the People of the Book) have taken their rabbis and priests as lords other than God". 'Adi reports: "I said, 'They do not worship their priests." God's Messenger replied, "Whatever their priests and rabbis call permissible, they accept as permissible; whatever they declare as forbidden, they consider as forbidden, and thus they worship them." This explanation of the above verse by the Prophet-peace be on him - makes it clear that obedience to laws and judgments is a sort of worship, and anyone who does this is considered out of this religion. It is taking some men as lords over others, while this religion has come to annihilate such practices, and it declares that all the people of the earth should become free of servitude to anyone other than God.

Idan rayuwar ɗan adam ta zahiri ta zama ba kamar wannan sanarwar 'yanci ba, to sai Musulunci ya shiga fagen da da'wa da kuma motsi, ya kuma buga da ƙarfi a kan dukkan waɗannan ƙarfin siyasa da ke tilasta mutane su durƙusa a gabansu, kuma suke mulkinsu, ba tare da kula da umarnin Allah ba, kuma suke hana mutane sauraron da'wa da karɓar imani idan suna so. Bayan ya kawar da ƙarfin azzalumci, ko a siffar siyasa ce ko ta launin fata, ko a siffar bambancin azuzuwa a cikin launin fata guda, Musulunci yana kafa sabon tsarin zamantakewa, tattalin arziki da siyasa, wanda a cikinsa ake aiwatar da ra'ayin 'yancin ɗan adam a aikace.

If the actual life of human beings is found to be different from this declaration of freedom, then it becomes incumbent upon Islam to enter the field with preaching as well as the movement, and to strike hard at all those political powers which force people to bow before them and which rule over them, unmindful of the commandments of God, and which prevent people from listening to the preaching and accepting the belief if they wish to do so. After annihilating the tyrannical force, whether it be in a political or a racial form, or in the form of class distinctions within the same race, Islam establishes a new social, economic and political system, in which the concept of the freedom of man is applied in practice.

Ba ya cikin manufar Musulunci ya tilasta wa mutane imaninsa ba, amma Musulunci ba kawai "imani" ba ne. Kamar yadda mun riga mun nuna, Musulunci sanarwa ce ta 'yancin mutum daga bautar sauran mutane. Saboda haka tun farko yana neman kawar da duk wadancan tsare-tsare da gwamnatocin da ke dogara da mulkin mutum a kan mutum da bautar mutum ga wani mutum. Idan Musulunci ya 'yantar da mutane daga wannan matsin siyasa, ya gabatar musu da sakonsa na ruhaniya, yana kira ga hankalinsu, to yana ba su cikakken 'yancin karbar imaninsa ko kin karbarsa. Duk da haka, wannan 'yanci ba ya nufin cewa za su iya mayar da son zuciyarsu abin bautarsu, ko kuma su zabi zama cikin bautar wasu mutane, suna sanya wasu mutane ubangiji a kan wasu. Duk tsarin da za a kafa a duniya ya kamata ya kasance bisa ikon Allah, yana samun dokokinsa daga gare Shi kadai. Sannan kowane mutum yana da 'yanci, karkashin kariyar wannan tsari na duniya, ya karbi duk wani imani da yake so. Wannan ita ce kadai hanyar da "addinin" zai iya tsarkaka domin Allah kadai. Kalmar "addini" ta kunshi fiye da imani; "addini" a zahiri yana nufin hanyar rayuwa, kuma a Musulunci wannan an gina shi ne a kan imani. Amma a tsarin Musulunci akwai wuri ga kowane irin mutane su bi imaninsu, yayin da suke biyayya ga dokokin kasa wadanda kansu suna dogara ne a kan ikon Allah.

It is not the intention of Islam to force its beliefs on people, but Islam is not merely 'belief'. As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs. However, this freedom does not mean that they can make their desires their gods, or that they can choose to remain in the servitude of other human beings, making some men lords over others. Whatever system is to be established in the world ought to be on the authority of God, deriving its laws from Him alone. Then every individual is free, under the protection of this universal system, to adopt any belief he wishes to adopt. This is the only way in which 'the religion' can be purified for God alone. The word 'religion' includes more than belief; 'religion' actually means a way of life, and in Islam this is based on belief. But in an Islamic system there is room for all kinds of people to follow their own beliefs, while obeying the laws of the country which are themselves based on the Divine authority.

Duk wanda ya fahimci wannan takamaiman halin wannan addini zai kuma fahimci matsayin Jihaadi bis saif (gwagwarmayar yaki), wanda shi ne share hanya ga gwagwarmayar yada addini ta hanyar wa'azi a aiwatar da harkar Musulunci. Zai fahimci cewa Musulunci ba "harkar kare kai" ba ce a kunkuntar ma'ana, wacce a yau ake kiranta da "yakin kare kai" a fasahance. Wannan kunkuntar ma'ana an danganta ta da shi ne ta wadanda matsin yanayi ya danne su, kuma harin dabarun masu nazarin al'adun Gabas (orientalists) ya kayar da su, wadanda ke murguda ma'anar Jihaadi a Musulunci. Harka ce da ta nufin kawar da zalunci da kawo ainihin 'yanci ga bil'adama, tana amfani da abubuwan da suka dace da ainihin halin mutane, kuma tana da matakai bayyanannu, kowanne daga cikinsu tana amfani da sabbin hanyoyi.

Anyone who understands this particular character of this religion will also understand the place of Jihaad bis saif (striving through fighting), which is to clear the way for striving through preaching in the application of the Islamic movement. He will understand that Islam is not a 'defensive movement' in the narrow sense which today is technically called a 'defensive war.' This narrow meaning is ascribed to it by those who are under the pressure of circumstances and are defeated by the wily attacks of the orientalists, who distort the concept of Islamic Jihaad. It was a movement to wipe out tyranny and to introduce true freedom to mankind, using resources according to the actual human situation, and it had definite stages, for each of which it utilized new methods.

Idan muka dage cewa jihadin Musulunci motsi ne na kariya, to dole mu canza ma'anar kalmar 'kariya' mu yi nufin da ita 'kare mutum' daga dukkan wadancan abubuwan da ke takaita 'yancinsa. Wadannan abubuwa suna bayyana ne a cikin akidu da ra'ayoyi, da kuma tsare-tsaren siyasa da suka dogara kan banbance-banbancen tattalin arziki, launin fata ko matsayin aji. Lokacin da Musulunci ya fara bayyana, duniya cike take da irin wadannan tsare-tsare, kuma Jahiliyyar zamani ma tana da nau'uka iri-iri na irin wadannan tsare-tsare.

If we insist on calling Islamic Jihaad a defensive movement, then we must change the meaning of the word 'defense' and mean by it 'the defense of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial or class distinctions. When Islam first came into existence, the world was full of such systems, and the present-day Jahiliyyah also has various kinds of such systems.

Idan muka ɗauki ma'anar kalmar 'kare' a faɗinta, sai mu fahimci gaskiyar halin Musulunci, cewa shi sanarwa ce ta duniya baki ɗaya ta 'yancin ɗan adam daga bautar wasu mutane, kafa mulkin Allah da ubangijintakarSa a ko'ina cikin duniya, kawo ƙarshen girman kai da son kai na ɗan adam, da aiwatar da dokar Shari'ar Allah a cikin harkokin ɗan adam.

When we take this broad meaning of the word 'defense', we understand the true character of Islam, and that it is a universal proclamation of the freedom of man from servitude to other men, the establishment of the sovereignty of God and His Lordship throughout the world, the end of man's arrogance and selfishness, and the implementation of the rule of the Divine Shari'ah in human affairs.

Game da mutanen da ke ƙoƙarin kare ra'ayin Jihadin Musulunci ta hanyar fassara shi a cikin ma'ana mai kunkuntar ta ra'ayin yaƙin kariya na yau, kuma suke yin bincike don tabbatar da cewa dukkan yaƙe-yaƙen da aka yi a cikin Jihadin Musulunci an yi su ne domin kare ƙasar Musulunci - wasu suna ɗaukar ƙasar Musulunci a matsayin tsibirin Larabawa kawai - daga harin ƙasashe maƙwabta, suna rasa fahimtar yanayin Musulunci da manufarsa ta farko. Irin wannan ƙoƙari ba komai ba ne illa sakamakon tunanin da yanayi mai wahala na yanzu da hare-haren masu ƙiyayya na Orientalists a kan Jihadin Musulunci suka ci nasara a kansa.

As to persons who attempt to defend the concept of Islamic Jihaad by interpreting it in the narrow sense of the current concept of defensive war, and who do research to prove that the baules fought in Islamic Jihaad were all for the defense of the homeland of Islam - some of them considering the homeland of Islam to be just the Arabian peninsula-against the aggression of neighboring powers, they lack understanding of the nature of Islam and its primary aim. Such an attempt is nothing but a product of a mind defeated by the present difficult conditions and by the attacks of the treacherous orientalists on the Islamic Jihaad.

Shin akwai wanda zai ce idan Abu Bakr, 'Umar ko 'Uthman sun tabbata cewa daulolin Rum da Farisa ba za su kai hari a tsibirin Larabawa ba, da ba za su yi ƙoƙarin yada saƙon Musulunci a duniya ba? Ta yaya saƙon Musulunci zai yaɗu alhali yana fuskantar irin waɗannan cikas na zahiri kamar tsarin siyasar ƙasa, tsarin tattalin arziki da zamantakewa da aka gina bisa launin fata da azuzuwa, kuma a bayan duk waɗannan, ƙarfin soji na gwamnati?

Can anyone say that if Abu Bakr, 'Umar or 'Othman had been satisfied that the Roman and Persian powers were not going to attack the Arabian peninsula, they would not have striven to spread the message of Islam throughout the world? How could the message of Islam have spread when it faced such material obstacles as the political system of the state, the socio-economic system based on races and classes, and behind all these, the military power of the government?

Zai zama rashin hankali a ɗauka cewa ana kiran a ’yantar da dukan ɗan’adam a dukan duniya, kuma an takaita shi ga wa’azi da bayani kawai. Hakika, yana gwagwarmaya ta hanyar wa’azi da bayani a lokacin da akwai ’yancin sadarwa, kuma mutane suna da ’yanci daga dukan waɗannan tasirin, kamar yadda aka ce: "Babu tilastawa a cikin addini"; amma idan aka sanya cikas da matsalolin aiki da aka ambata a sama a hanyarsa, ba shi da wata mafita face cire su da ƙarfi, don idan aka isar da shi zuwa zukatan mutane da tunaninsu, su kasance da ’yancin karɓa ko ƙi shi da zuciya a buɗe.

It would be naive to assume that a call is raised to free the whole of humankind throughout the earth, and it is confined to preaching and exposition. Indeed, it strives through preaching and exposition when there is freedom of communication and when people are free from all these influences, as "There is no compulsion in religion; but when the above- mentioned obstacles and practical difficulties are put in its way, it has no recourse but to remove them by force so that when it is addressed to peoples' hearts and minds they are free to accept or reject it with an open mind.

Tun da manufar saƙon Musulunci ita ce yin shelar 'yanci ta ƙarshe ga mutum, ba a kan falsafa kawai ba, har ma a cikin ainihin yanayin rayuwa, dole ne ta yi amfani da Jihaad. Ba ya da muhimmanci ko ƙasar Musulunci - a ma'anar Musulunci ta gaskiya, Dar ul-Islam - tana cikin zaman lafiya ko kuma maƙwabta suna barazana gare ta. Idan Musulunci ya yi ƙoƙarin samun zaman lafiya, manufarsa ba wancan zaman lafiyar na zahiri ba ne wanda ke buƙatar cewa kawai ɓangaren duniyar da mabiya Musulunci suke zaune ya kasance cikin tsaro. Zaman lafiyar da Musulunci yake so shi ne addini (watau Dokar al'umma) ya zama tsarkakakke ga Allah, biyayyar dukan mutane ta kasance ga Allah shi kaɗai, kuma wasu mutane kada su zama iyayengiji a kan wasu. Bayan zamanin Annabi ﷺ, sai dai matakan ƙarshe na motsin Jihaad ne za a bi; matakan farko ko na tsakiya ba su dace ba. Sun ƙare, kuma kamar yadda Ibn Qayyim ya ce, "Saboda haka, bayan saukar babin 'Bara'a', kafirai sun kasu kashi uku: abokan gaba a yaƙi, mutane masu yarjejeniya, da Zimmawa. Mutane masu yarjejeniya daga ƙarshe sun zama Musulmi, don haka an bar nau'i biyu kawai: mutane a yaƙi da Zimmawa. Mutane a yaƙi koyaushe suna tsoronsa. Yanzu mutanen dukan duniya suna kashi uku: na farko, Musulmai waɗanda suka yi imani da shi; na biyu, waɗanda yake da zaman lafiya da su (kuma daga jumlar da ta gabata mun fahimci cewa su Zimmawa ne); na uku, abokan adawa waɗanda suka ci gaba da yaƙarsa." Waɗannan su ne matsayin da suka dace da halin wannan addini da manufofinsa, ba abin da mutanen da yanayin yau da hare-haren masu ƙiyayya na Orientalists suka sa suka fahimta ba.

Since the objective of the message of Islam is a decisive declaration of man's freedom, not merely on the philosophical plane but also in the actual conditions of life, it must employ Jihaad. It is immaterial whether the homeland of Islam - in the true Islamic sense, Dar ul-Islam - is in a condition of peace or whether it is threatened by its neighbors. When Islam strives for peace, its objective is not that superficial peace which requires that only that part of the earth where the followers of Islam are residing remain secure. The peace which Islam desires is that the religion (i.e. the Law of the society) be purified for God, that the obedience of all people be for God alone, and that some people should not be lords over others. After the period of the Prophet - peace be on him - only the final stages of the movement of Jihaad are to be followed; the initial or middle stages are not applicable. They have ended, and as Ibn Qayyim states, "Thus, after the revelation of the chapter 'Bratt', the unbelievers were of three kinds: adversaries in war, people with treaties, and Dhimmies. The people with treaties eventually became Muslims, so there were only two kinds left: people at war and Dhimmies. The people at war were always afraid of him. Now the people of the whole world were of three kinds: one, the Muslims who believed in him: two, those with whom he had peace (and from the previous sentence we understand that they were Dhimmies); and three, the opponents who kept fighting him." These are the logical positions consonant with the character and purposes of this religion, and not what is understood by the people who are defeated by present conditions and by the attacks of the treacherous orientalists.

Allah ya hana Musulmi yin yaki a Makka da kuma a farkon lokacin hijirarsu zuwa Madina, kuma ya ce musu, "Ku kame hannayenku, ku tsayar da salloli, ku kuma bada zakka." Daga nan aka ba su izinin yin yaki: "An ba da izinin yin yaki ga wadanda ake yi wa yaki, domin an zalunce su, kuma Allah yana da iko ya taimake su. Wadannan su ne mutanen da aka kora daga gidajensu ba tare da wani dalili ba." Mataki na gaba ya zo ne lokacin da aka umurci Musulmi da yin yaki da wadanda suke yi musu yaki: "Ku yi yaki a hanyar Allah da wadanda suke yaki da ku." A karshe kuma an ayyana yaki kan dukkan masu bautar gumaka: "Ku yi yaki da dukkan masu bautar gumaka, kamar yadda su ma suke yaki da ku baki daya;" "Ku yi yaki da wadanda ake ba su littafi daga cikin Ahlul Kitaab, wadanda ba su yi imani da Allah da Ranar Lahira ba, wadanda ba sa haramta abin da Allah da Manzonsa suka haramta, kuma wadanda ba sa daukar addinin gaskiya a matsayin addinin su, har sai sun mika wuya suka biya Jizyah." Don haka, bisa bayanin Imam Ibnul Qayyim, da farko an hana Musulmi yin yaki; sannan aka ba su izinin yin yaki; sannan aka umurce su da yin yaki da masu zalunci; kuma a karshe aka umurce su da yin yaki da dukkan masu bautar gumaka.

God held back Muslims from fighting in Mecca and in the early period of their migration to Medina, and told them, "Restrain your hands, and establish regular prayers, and pay Zakat". Next, they were permitted to fight: "Permission to fight is given to those against whom war is made, because they are oppressed, and God is able to help them. These are the people who were expelled from their homes without cause. The next stage came when the Muslims were commanded to fight those who fight them: "Fight in the cause of God against those who fight you." And finally, war was declared against all the polytheists: "And fight against all the polytheists, as they all fight against you;" "Fight against those among the People of the Book who do not believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, and who do not consider the true religion as their religion, until they are subdued and pay Jizyah." Thus, according to the explanation by Imam Ibn Qayyim, the Muslims were first restrained from fighting; then they were permitted to fight; then they were commanded to fight against the aggressors; and finally they were commanded to fight against all the polytheists.

Tare da waɗannan ayoyin Alƙur'ani da yawan Hadisan Annabi - tsira da amincin Allah su tabbata a gare shi - waɗanda ke yabon Jihadi, da kuma dukkan tarihin Musulunci, wanda ya cika da Jihadi, zuciyar kowane Musulmi tana ƙin wannan bayanin na Jihadi wanda waɗancan mutane suka ƙirƙira, waɗanda tunaninsu ya karɓi shan kashi a ƙarƙashin yanayi marasa kyau, da kuma ƙarƙashin hare-haren da masana gabas masu wayo suka kai kan Jihadin Musulunci.

With these verses from the Qur'an and with many Traditions of the Prophet - peace be on him - in praise of Jihaad, and with the entire history of Islam, which is full of Jihaad, the heart of every Muslim rejects that explanation of lihaad invented by those people whose minds have accepted defeat under unfavorable conditions and under the attacks on Islamic Jihaad by the shrewd orientalists.

Wane irin mutum ne wanda, bayan ya saurari umarnin Allah da Hadisan Annabi - tsira da amincin Allah su tabbata a gare shi - kuma bayan ya karanta game da al'amuran da suka faru a lokacin Jihadi na Musulunci, har yanzu yake ganin cewa umarni ne na wucin gadi wanda ya shafi yanayi na wucewa, kuma cewa yana da alaka ne kawai da kare iyakoki?

What kind of a man is it who, after listening to the commandment of God and the Traditions of the Prophet - peace be on him-and after reading about the events which occurred during the Islamic Jihaad, still thinks that it is a temporary injunction related to transient conditions and that it is concerned only with the defense of the borders?

A cikin ayar da ke ba da izinin yaƙi, Allah ya sanar da Muminai cewa rayuwar duniya ita ce irin ta da ɗaya daga cikin al'umma yake tsare wani, kuma wannan ita ce dokar Allah, domin a tsarkake ƙasa daga ɓarna. "An ba da izinin yaƙi ga waɗanda aka yi wa yaƙi, saboda an zalunce su, kuma Allah yana da ikon taimakon su. Waɗannan su ne mutanen da aka kore su daga gidajensu ba tare da wani dalili ba, sai dai kawai saboda sun ce Ubangijinmu Allah ne. Da ba don Allah ya tsare wani sashe na mutane da wani ba, to, lalle ne da an rushe majami'u da coci-coci da masallatai, waɗanda ake ambaton sunan Allah a cikinsu sosai." Saboda haka, wannan gwagwarmaya ba wani mataki na ɗan lokaci ba ne, sai dai yanayi na har abada - yanayi na har abada, domin gaskiya da ƙarya ba za su iya zama tare a wannan duniya ba. Duk lokacin da Musulunci ya tashi da sanarwar duniya baki ɗaya cewa ya kamata a kafa Ubangijintakar Allah a kan duniya gaba ɗaya, kuma mutane su 'yantu daga bautar wasu mutane, to, masu kwace ikon Allah a bayan ƙasa sun ƙi shi da tsanani, kuma ba su taɓa jurewa ba. Ya zama wajibi a kan Musulunci ya mayar da martani, ya 'yantar da mutum a ko'ina a duniya daga kamun waɗannan masu kwace ikon. Gwagwarmayar har abada don 'yancin ɗan adam za ta ci gaba har sai an tsarkake addinin domin Allah.

In the verse giving permission to fight, God has informed the Believers that the life of this world is such that checking one group of people by another is the law of God, so that the earth may be cleansed of corruption. "Permission to fight is given to those against whom war is made, because they are oppressed, and God is able to help them. These are the people who were expelled from their homes without cause, except that they said that our Lord is God. Had God not checked one people by another, then surely synagogues and churches and mosques would have been pulled down, where the name of God is remembered often." Thus, this struggle is not a temporary phase but an eternal state - an eternal state, as truth and falsehood cannot co-exist on this earth. Whenever Islam stood up with the universal declaration that God's Lordship should be established over the entire earth and that men should become free from servitude to other men, the usurpers of God's authority on earth have struck out against it fiercely and have never tolerated it. It became incumbent upon Islam to strike back and release man throughout the earth from the grip of these usurpers. The eternal struggle for the freedom of man will continue until the religion is purified for God.

Umarnin kauracewa yaƙi a lokacin Makka matakin wucin-gadi ne a cikin doguwar tafiya.

The command to refrain from fighting during the Meccan period was a temporary stage in a long journey.

Dalilin nan ɗaya ya kasance a farkon kwanakin Hijira, amma bayan waɗannan matakai na farko, manufar Jihaad ba ta kasance kawai kare Madina ba. Lallai kare ta wajibi ne, amma wannan ba shi ne manufa ta ƙarshe ba. Manufar ita ce kare albarkatun da cibiyar wannan motsi – motsin 'yantar da bil'adama da rusa cikas da suka hana bil'adama samun wannan 'yanci.

The same reason was operative during the early days of Hijra, but after these early stages, the reason for Jihaad was not merely to defend Medina. Indeed, its defense was necessary, but this was not the ultimate aim. The aim was to protect the resources and the center of the movement - the movement for freeing mankind and demolishing the obstacles which prevented mankind from attaining this freedom.

Sababin kauracewa yaƙi a lokacin Makka suna da sauƙin fahimta. A Makka an yarda da yin da'wa. Manzon Allah ﷺ yana karkashin kariyar Banu Hashim, saboda haka yana da damar bayyana saƙonsa a fili; yana da 'yancin yin magana da mutane ɗaya-ɗaya da kuma da ƙungiyoyi, kuma ya roƙi zukatansu da hankalinsu. Babu wani ƙarfin siyasa da aka tsara wanda zai hana shi yin da'wa ko ya hana mutane sauraron sa ﷺ. A wannan mataki babu buƙatar amfani da ƙarfi. Baya ga wannan, akwai wasu dalilai, kuma na yi cikakken bayanin waɗannan dalilai a cikin tafsirina, Fi Zilal al-Qur'an, wajen bayanin ayar: "Ba ka ga waɗanda aka ce musu, 'Ku kame hannayenku, ku tsayar da salla, ku bayar da zakka?'" (4:77). Zai yi kyau a sake buga wani ɓangare na wannan bayani a nan, sassa 65.

The reasons for refraining from fighting during the Meccan period are easily understood. In Mecca preaching was permitted. The Messenger - peace be on him - was under the protection of the Banu Hashim and hence he had the opportunity to declare his message openly; he had the freedom to speak to individuals as to groups and to appeal to their hearts and minds. There was no organized political power which could prevent him from preaching and prevent people from listening. At this stage there was no need for the use of force. Besides this, there were other reasons and I have detailed these reasons in my commentary, In the Shades of the Qur'an, in explanation of the verse, "Have you seen the people to whom it was said, 'Restrain your hands, and establish regular prayers, and pay Zakat?" (3:77) It may be useful to reproduce 65 parts of this explanation here.

Wani dalili na haramta amfani da ƙarfi a lokacin Makka na iya kasancewa cewa wannan wani mataki ne na horo da shiri a wani yanayi na musamman, ga wata al'umma ta musamman, kuma a ƙarƙashin wasu sharuɗɗa na musamman.

"A reason for prohibiting the use of force during the Meccan period may have been that this was a stage of training and preparation in a particular environment, for a particular nation and under particular conditions.

A cikin wannan yanayi, wani muhimmin abu a horarwa da shirye-shirye shi ne horar da kowane Balarabe ya zama mai haƙuri a kan zalunci da aka yi wa kansa ko waɗanda yake ƙauna, ya ci nasara a kan girman kai, kuma kada ya mayar da ramuwar kai ko ramuwar waɗanda yake ƙauna manufar rayuwarsa. Haka kuma ana buƙatar horarwa domin ya koyi sarrafa jijiyoyinsa, kada ya yi fushi a farkon tsokana kamar yadda ɗabi'arsa take, kuma kada ya yi zafi a farkon sha'awa, sai dai ya samu natsuwa da nutsuwa a cikin halinsa da aikinsa. An horar da shi ya bi ladabin al'umma da ke ƙarƙashin jagorancin shugaba, ya koma ga wannan shugaba a kowane al'amari, kuma ya yi biyayya ga umarninsa koda kuwa sun saba da al'adarsa ko son ransa. Manufar ita ce a samar da mutane masu kyawawan halaye waɗanda za su zama al'ummar Musulunci, waɗanda za su bi umarnin shugaba, kuma waɗanda za su zama masu wayewa da ci gaba, ba tare da munanan al'adu da kabilanci ba.

Under these circumstances, an important factor in training and preparation was to train the individual Arab to be patient under oppression to himself or to those he loved, to conquer his pride, and not to make personal revenge or revenge for one's dear ones the purpose of one's life. Training was also needed so that he could learn control of his nerves, not lose his temper at the first provocation as was his temperament - nor get excited at the first impulse, but so that he could develop dignity and composure in his temperament and in his action. He was to be trained to follow the discipline of a community which is under the direction of a leader, and to refer to this leader in every matter and to obey his injunctions even though they might be against his habit or taste The aim was to develop individuals of high character who would constitute the Muslim community, who would follow the directions of the leader, and who would be civilized and progressive, free of wild habits and tribalism.

Wani dalili kuma shi ne cewa Quraishawa suna alfahari da asalin zuriyarsu da girmansu, kuma a irin wannan yanayi hanya mafi kyau da tasiri ita ce ta lallashi kawai. A wannan mataki, yaki zai haifar da wutar ramako, domin an riga an yi yaƙe-yaƙe masu yawa tsakanin kabilu bisa ramuwar jini, irin su yaƙin Dahis, da Gabra, da Basus, wadanda suka ci gaba shekaru da dama suka hallaka kabila bayan kabila. Idan ramuwar jini ta haɗu a zukatansu da Musulunci, to wannan ra'ayi ba zai taba gushewa ba. Saboda haka, maimakon Musulunci ya zama kira zuwa ga addini na gaskiya, sai ya zama jerin rikice-rikicen kabilanci marasa ƙarewa, kuma koyarwarsa ta asali za ta ɓace tun farko.

"Another reason for it may have been that the Quraish were proud of their lineage and honor, and in such an environment only persuasion could be most appealing and effective. At this stage, fighting would have resulted in kindling the fires of revenge- There was already much tribal warfare based on blood feuds, such as the wars of Dahis, Gabra and Basus, which continued for years and annihilated tribe after tribe. If blood feuds were to become associated in their minds with Islam, then this impression would never have been removed. consequently, Islam, instead of being a call toward the true religion, would have become an unending sequence of tribal feuds and its basic teachings would have been forgotten at the very beginning.

Wani dalili kuma na iya kasancewa don kaucewa shuka irin wannan iri na rikici da zubar da jini a kowane gida. A lokacin, babu wata gwamnati mai tsari da take azabtarwa da tsananta wa Muminai; Mumini ana tsananta masa, ana azabtar da shi, kuma ana "koya masa darasi" daga hannun masu kare shi da kansu. A cikin irin wadannan yanayi, izinin yaki zai nufin kowane gida ya zama fagen daga. Mutane za su ce "To, ga Musulunci kenan!" Hakika, wannan ne ma aka ce game da Musulunci, duk da cewa ba a yarda da yaki ba.

"Another reason may have been to avoid sowing the seed of discord and bloodshed in every household. At that time, there was no organized government which was torturing and persecuting the Believers; the Believer was persecuted, tortured and 'taught a lesson by his own patrons. Under these circumstances, permission to fight would have meant that every house would have become a battlefield. The people would have said 'So, this is Islam'! In fact, this was said about Islam, even though fighting was not permitted.

A lokacin lokacin da mutanen Larabawa suke zuwa Makka domin aikin hajji da kasuwanci, Quraishawa sukan je wurinsu su ce: "Muhammad ba wai yana raba al'ummarsa da kabilarsa kawai ba; har ma yana raba 'ya'ya da iyayensu! Wane irin abu ne wannan da yake tunzura ɗa ya kashe ubansa, bawa ya kashe ubangidansa, a kowane gida da kowane gari?" "Wani dalili kuma shi ne, Allah ya san cewa mafi yawan waɗanda suka tsananta wa Musulmi na farko suka kuma azabtar da su, wata rana za su zama sojoji masu aminci na Musulunci, ma'ana shugabanninsa masu girma. Ashe Umar Ibn al-Khattab ba ɗaya daga cikinsu ba ne?"

During the season when the people of Arabia came to Mecca for pilgrimage and commerce, the Quraish would have gone to them and would have said, 'Muhammad is not only dividing his nation and his tribe; he is even dividing sons from fathers! What kind of a thing is this which incites the son to kill his father, the slave to kill his master, in every house and in every locality?" "Another reason may have been that God knew that a great majority of those who persecuted and tortured the early Muslims would one day become the loyal soldiers of Islam, even its great leaders. Was not 'Umar Ibn al-Khattab one of them?

Wani dalili kuma na iya kasancewa cewa girman kai da mutuncin Larabawa, musamman a tsarin kabilanci, yakan zo wa wanda ake zalunta don kada ya miƙa wuya, musamman idan mutane suna girmama waɗanda ake zalunta. Ana iya ambato misalai da dama da za su goyi bayan wannan ra'ayi. Lokacin da Abu Bakar, wanda mutum ne mai daraja, ya bar Makka don yin hijira zuwa wani wuri, Ibn al-Daghna bai iya jure hakan ba, ya hana shi tafiya saboda ya ɗauki hakan a matsayin abin kunya ga Larabawa; ya ba Abu Bakar kariyarsa. Mafi kyawun misali irin wannan shi ne yayyage yarjejeniyar da aka ɗaura wa Banu Hashim suna zaune a Kwarin Abu Ɗalib, lokacin da lokacin yunwa da wahala ya yi tsawo fiye da kima. Wannan jarumta ta kasance ta musamman ga Larabawa, yayin da a cikin tsoffin 'wayewa' waɗanda suka saba ganin mutane ana wulakanta su, waɗanda suka sha wahala da zalunci ana yi musu dariya, ana ba su izgili da raina su, yayin da ake girmama azzalumi da mai mulki.

"Another reason may have been that the sense of honor of the Arabs, especially in a tribal framework, comes to the help of the person who is persecuted yet does not concede defeat, especially if the persecuted are honored by the people. Several such incidents can be quoted to support this thesis. When Abu Bakr, who was an honorable man, left Mecca in order to migrate to some other place, Ibn al-Daghna could not bear it and restrained him from leaving because he considered it a disgrace to the Arabs; he offered Abu Bakr his own protection. The best example of such an incident is the tearing up of the contract under which the Banu Hashim were confined to the Valley of Abu Talib when the period of their hunger and privation seemed unreasonably long. This chivalry was a peculiarity of the Arabs, while in ancient 'civilizations' which were accustomed to seeing people humiliated, those who suffered and were persecuted were laughed at, ridiculed and treated with contempt, and the oppressor and the tyrant were respected.

Wani dalili kuma shi ne cewa Musulmai sun kasance kaɗan a yawansu, kuma suna zaune ne kawai a Makka, domin saƙon Musulunci bai riga ya isa sauran sassan Larabawa ba, ko kuma ya isa ne kawai a matsayin jita-jita. Sauran kabilu suna ɗaukar lamarin a matsayin rikicin cikin gida na Quraishawa; suna jiran sakamakon wannan gwagwarmaya.

"Another reason may have been that the Muslims were few in number and they lived only in Mecca, as the message of Islam had not reached other parts of Arabia or had reached only as hearsay. Other tribes considered it as a domestic quarrel of the Quraish; they were watching for the outcome of this struggle.

A waɗannan yanayi, idan an halatta yaƙi, wannan yaƙi mai iyaka zai haifar da hallaka gaba ɗaya ga Musulmi; koda sun kashe adadi mai yawa daga abokan gābansu, da an hallaka su gaba ɗaya. Shirka da bautar gumaka da za ta ci gaba, fitowar alfijir na tsarin Musulunci ba za ta taɓa zuwa ba, kuma ba za ta taɓa kai kololuwarta ba, alhali kuwa Musulunci ya tabbata a matsayin hanyar rayuwa mai amfani ga dukan ɗan Adam.

Under these circumstances, if fighting had been allowed, this limited warfare would have resulted in the complete annihilation of the Muslims; even if they had killed a great number of their opponents, they would still have been completely annihilated. Idolatry would have continued and the dawn of the Islamic system would never have arrived and would never have reached its zenith, while Islam is revealed to be a practical way of life for all mankind".

A farkon lokacin Madina, an kuma hana yaki. Dalilin haka shi ne cewa Manzon Allah ﷺ ya rattaba hannu kan yarjejeniya da Yahudawan Madina da kuma Larabawan kafirai da ke cikin Madina da kewayenta, wani mataki da ya zama wajibi a wannan lokaci.

In the early Medinite period fighting was also prohibited. The reason for this was that the Prophet - peace be on him- had signed a pact with the Jews of Medina and with the unbelieving Arabs in and around Medina, an action which was necessary at this stage.

Da farko, an sami buɗaɗɗiyar dama ta da'awa da kira zuwa ga Musulunci. Babu wani ƙarfin siyasa da zai takaita wannan 'yanci; dukkan al'umma sun amince da sabuwar daular Musulunci, kuma sun yarda da jagorancin Annabi ﷺ a dukkan al'amuran siyasa. A cikin yarjejeniyar, dukkan ɓangarori sun amince cewa babu wanda zai yi yarjejeniyar zaman lafiya, ko ya ayyana yaƙi, ko ya kulla dangantaka da wani baƙo ba tare da izinin Annabi ﷺ ba. Don haka, ainihin iko a Madina yana hannun shugabancin Musulmi. Haka kuma an buɗe ƙofofi don yada Musulunci, kuma akwai 'yancin imani.

First, there was an open opportunity for preaching and persuasion. There was no political power to circumscribe this freedom; the whole population accepted the new Muslim state and agreed upon the leadership of the Prophet-peace be on him-in all political maners. In the pact it was agreed by all parties that no one would make a treaty of peace or declare war or establish relations with any outsider without the express permission of the Prophet - peace be on him. Thus, the real power in Medina was in the hands of Muslim leadership. The doors were also open for preaching Islam and there was freedom of belief.

Na biyu, a wannan mataki Annabi ﷺ yana so ya tattara dukkan ƙoƙarinsa wajen yaƙar Quraishawa, waɗanda adawarsu ba ta ƙarewa ta kasance babban cikas ga yaɗa Musulunci zuwa wasu kabilu waɗanda ke jiran ganin sakamakon gwagwarmayar da ke tsakanin ɓangarorin biyu na Quraishawa. Saboda haka ne Annabi ﷺ ya yi gaggawar aika ƙungiyoyin leƙen asiri zuwa wurare daban-daban. Ƙungiya ta farko irin wannan Hamza bin Abdul Muɗɗalib ne ya jagorance ta, kuma ta fita a watan Ramadan, watanni shida kacal bayan Hijira.

Secondly, at this stage the Prophet-peace be on him - wanted to conserve all his efforts to combat the Quraish, whose relentless opposition was a great obstacle in spreading Islam to other tribes which were waiting to see the final outcome of the struggle between the two groups of the Quraish. That is why the Prophet - peace be on him - hastened to send scouting parties in various directions. The first such party was commanded by Hamza bin Abdul Muttalib, and it went out during the month of Ramadan, only six months after the Immigration.

Bayan haka, an yi wasu ƙananan tawagogin leƙen asiri. Ɗaya a watan tara bayan Hijira, wani kuma a watan goma sha uku, na uku kuma watan goma sha shida bayan Hijira. A watan goma sha bakwai kuwa, ya aika da wata tawaga ƙarƙashin jagorancin Abdullahi ɗan Jahash. Wannan tawaga ta haɗu da wasu juriya, aka kuma zubar da wasu jini. Hakan ya faru ne a watan Rajab, wanda ake ɗaukar shi a matsayin wata mai tsarki. Ayar da ke cikin Surar Baƙara ta yi magana a kan hakan:

After this, there were other scouting parties, one during the ninth month after Hijra, the next in the thirteenth month the third sixteen months after Hijra, and in the seventeenth month he sent a party under the leadership of Abdullah bin Jahash. This party encountered some resistance and some blood was shed. This occurred during the month of Rajab, which was considered a sacred month. The following verse of Chapter Baqara refers to it:

Suna tambayarka game da yaƙi a cikin watanni masu alfarma. Ka ce: Yaƙi a cikinsu babban zunubi ne, amma hana mutane hanyar Allah, da kafirta da Allah, da hana mutane ziyartar Masallacin Alharam, da korar mutane daga gidajensu, zunubi ne mafi girma a wurin Allah, kuma zalunci ya fi kisa muni.

"They ask you about fighting in the sacred months. Say: Fighting in them is a great sin, but to prevent people from the way of God, and to reject God, and to stop people from visiting the Sacred Mosque, and to expel people from their homes are a much greater sin, and oppression is worse than killing." (2:217)

A cikin watan Ramadan na wannan shekarar ne aka yi Yakin Badr, kuma a cikin Surar Al-Anfal an yi bitar wannan yaki.

During Ramadan of the same year, the Battle of Badr took place, and in Chapter Anfal this battle was reviewed.

Idan aka duba wannan mataki na harkar Musulunci da kyau, to babu wurin cewa manufar asali ta harkar Musulunci ta kasance ta "kare kai" a ma'anar kunkuntar da wasu mutane ke danganta mata a yau, wadda harin munafukan masu nazarin Gabas (orientalists) ya kayar! Wadanda ke neman dalilai na kare kai a tarihin yaduwar Musulunci, suna fadawa cikin harin wuce gona da iri na masu nazarin Gabas, a lokacin da Musulmi ba su da daraja, kuma ba su da Musulunci. Duk da haka, ta alherin Allah, akwai wadanda ke tsaye da karfi a kan batun cewa Musulunci sanarwa ce ta duniya game da 'yancin dan Adam a duniya daga kowane iko sai ikon Allah, kuma cewa addini ya kamata a tsarkake shi domin Allah; kuma suna ci gaba da rubutu game da Jihadin Musulunci.

If this stage of the Islamic movement is viewed in proper perspective, then there is no room to say that the basic aim of the Islamic movement was 'defensive' in the narrow sense which some people ascribe to it today, defeated by the attacks of the treacherous orientalists! Those who look for causes of a defensive nature in the history of the expansion of Islam are caught by the aggressive attacks of the orientalists at a time when Muslims possess neither glory nor do they possess Islam. However, by God's grace, there are those who are standing firm on the issue that Islam is a universal declaration of the freedom of man on the earth from every authority except God's authority, and that the religion ought to be purified for God; and they keep writing concerning, the Islamic Jihaad.

Amma ƙungiyar Musulunci ba ta buƙatar wata hujja daga littattafan mutane, domin tana tsaye ne a kan ayoyin Alƙur'ani bayyananu.

But the Islamic movement does not need any arguments taken from the literature, as it stands on the clear verses of the Qur'an:

Ya kamata waɗanda suka sayar da rayuwar duniya don rayuwar Lahira su yi yaƙi a hanyar Allah; kuma duk wanda ya yi yaƙi a hanyar Allah, sai a kashe shi ko ya ci nasara, to, za Mu ba shi lada mai girma.

"They ought to fight in the way of God who have sold the life of this world for the life of the Hereafter; and whoever fights in the way of God and is killed or becomes victorious, to him shall We give a great reward.

Me yasa ba za ku yi yaƙi a hanyar Allah ba domin mazan da matan da yara da aka zalunta saboda rauni, waɗanda ke cewa: "Ubangijinmu! Ka fitar da mu daga wannan alƙarya wadda mutanenta azzalumai ne, ka sanya mana majiɓinci, ka aiko mana mai taimako"? Waɗanda suka yi imani suna yaƙi a hanyar Allah, waɗanda suka kafirta kuwa suna yaƙi a hanyar taghūt. Don haka ku yi yaƙi da abokan Shaiɗan. Lallai makircin Shaiɗan ya kasance rauni. (3: 74-76)

Why should not you fight in the way of God for those men, women and children who have been oppressed because they are weak and who call 'Our Lord! Take us out of this place whose people are oppressors, and raise for us an ally, and send for us a helper'. Those who believe fight in the cause of God, while those who do not believe fight in the cause of tyranny. Then fight against the friends of Satan. Indeed, the strategy of Satan is weak." (3: 74-76)

Ka ce wa waɗanda suka kafirta: idan suka hanu, to za a gafarta musu abin da ya riga ya wuce; amma idan suka koma, to sun riga sun san abin da ya faru ga al'ummomin da suka gabata. Kuma ku yi yaƙi da su har sai babu fitina, addini kuma ya zama na God gaba ɗaya. Amma idan suka hanu, to God yana sane da abin da suke aikatawa.

"Say to the unbelievers that if they refrain, then whatever they have done before will be forgiven them; but if they turn back, then they know what happened to earlier nations. And fight against them until there is no oppression and the religion is wholly for God. But if they refrain, then God is watching over their actions.

Idan kuwa suka ƙi, to ku sani cewa Allah ne Majiɓincinku, kuma Shi ne Mataimakinku."

But if they do not, then know that God is your Ally and He is your Helper." (8: 38-40)

"Ku yi yaƙi da waɗanda aka ba littafi daga cikin mutanen Littafi waɗanda ba sa imani da Allah ba kuma ba sa imani da Ranar Lahira ba, waɗanda ba sa haramta abin da Allah da Manzonsa suka haramta ba, kuma waɗanda ba sa riƙe addinin gaskiya a matsayin hanyar rayuwarsu, har sai sun miƙa wuya, suna biyan jizya." Yahudawa sun ce: "Uzairu ɗan Allah ne," Nasara kuma sun ce: "Al-Masihu ɗan Allah ne." Waɗannan maganganu ne kawai daga bakunansu, suna kwaikwayon waɗanda suka riga su, waɗanda suka kafirta. Allah zai la'ance su; ta yaya ake karkatar da su! Sun riƙi malamansu da firistocinsu a matsayin ubangiji ban da Allah, da kuma Al-Masihu ɗan Maryam; kuma an umarce su da bauta wa Ubangiji ɗaya kawai. Babu abin bautawa sai Shi, tsarki ya tabbata a gare Shi daga abin da suke haɗa Shi da shi! Suna son kashe hasken Allah da bakunansu, amma Allah yana nufin cika hasken Nasa, ko da kafirai sun ƙi.

"Fight against those among the People of the Book who do not believe in God and the Last Day, who do not forbid what God and His messenger have forbidden, and who do not consider the true religion as their way of life, until they are subdued and pay Jizyah. The Jews say: 'Ezra is the Son of God', and the Christians say: 'The Messiah is the Son of God'. These are mere sayings from their mouths, following those who preceded them and disbelieved. God will assail them; how they are perverted! They have taken their rabbis and priests as lords other that God, and the Messiah, son of Mary; and they were commanded to worship none but One God. There is no deity but He, glory be to Hlm above what they associate with Him! They desire to extinguish God's light with their mouths, and God intends to perfect His light, although the unbelievers may be in opposition" (9: 29-32)

Dalilan jihadi da aka bayyana a cikin ayoyin da ke sama su ne: kafa ikon Allah a duniya; tsara al'amuran ɗan Adam bisa shiriya ta gaskiya da Allah ya bayar; kawar da duk ƙarfin shaiɗan da tsarin rayuwar shaiɗan; da kawo ƙarshen mulkin mutum a kan wasu, tun da dukan mutane halittun Allah ne, kuma babu wanda yake da iko ya mai da su bayinsa ko ya yi musu dokoki na son rai.

The reasons for Jihaad which have been described in the above verses are these: to establish God's authority in the earth; to arrange human affairs according to the true guidance provided by God; to abolish all the Satanic forces and Satanic systems of life; to end the lordship of one man over others since all men are creatures of God and no one has the authority to make them his servants or to make arbitrary laws for them.

Waɗannan dalilai sun isa a ayyana Jihadi. Duk da haka, ya kamata mutum ya riƙa tuna cewa babu tilastawa a cikin addini; wato, idan mutane sun kuɓuta daga ubangijintar mutane, to dokar da ke mulkin al'amuran jama'a za ta kasance ta Allah kaɗai, kuma ba za a tilasta wa kowa ya canja imaninsa ya karɓi Musulunci ba.

These reasons are sufficient for proclaiming Jihaad. However, one should always keep in mind that there is no compulsion in religion; that is, once the people are free from the lordship of men, the law governing civil affairs will be purely that of God, while no one will be forced to change his beliefs and accept Islam.

Jihaad na Musulunci shi ne tabbatar da cikakken 'yanci ga kowane mutum a duniya, ta hanyar 'yantar da shi daga bautar wasu mutane, domin ya bauta wa Ubangijinsa, Wanda Shi ne Guda, wanda ba shi da abokin tarayya. Wannan kadai ya isa dalili na Jihaad. Waɗannan su ne kaɗai dalilai a zukatan mayaƙan Musulmi. Da an tambaye su tambayar "Me ya sa kuke yaƙi?" ba wanda zai amsa da cewa, "Ƙasata tana cikin haɗari; ina yaƙi ne domin kare ta" ko "Farisawa da Romawa sun zo mana", ko kuma, "Muna son faɗaɗa mulkinmu da samun ƙarin ganima". Za su amsa kamar yadda Rabati bin 'Amer, Huzaifa bin Muhsin da Mughira bin Shu'bah suka amsa wa janar ɗin Farisa Rustum, lokacin da ya tambaye su ɗaya bayan ɗaya, a cikin kwanaki uku a jere kafin yaƙin Qadisiyyah, "Domin me kuka zo?" Amsarsu ɗaya ce: "Ubangiji ya aiko mu domin mu 'yantar da duk wanda yake so daga bautar mutane, zuwa bautar Ubangiji shi kaɗai, daga kunkuntar wannan duniya zuwa faɗin wannan duniya da lahira, kuma daga zaluncin addinai zuwa adalcin Musulunci. Ubangiji ya aiko Manzo domin wannan manufa, don ya koyar da halittunsa tafarkinsa. Duk wanda ya karɓi wannan tsari na rayuwa, za mu juya baya mu mayar masa da ƙasarsa, kuma za mu yaƙi waɗanda suka tayar da kai har sai mun yi shahada ko mun ci nasara".

The Jihaad of Islam is to secure complete freedom for every man throughout the world by releasing him from servitude to other human beings so that he may serve his God, Who IS One and Who has no associates. This is in itself a sufficient reason for Jihaad. These were the only reasons in the hearts of Muslim warriors. If they had been asked the question "Why are you fighting?" none would have answered, "My country is in danger; I am fighting for its defense" or "The Persians and the Romans have come upon us", or, "We want to extend our dominion and want more spoils'.' They would have answered the same as Rabati bin 'Amer, Huzaifa bin Muhsin and Mughira bin Shtuba answered the Persian general Rustum when he asked them one by one during three successive days preceding the battle of Qadisiyyah, "For what purpose have you come?" Their answer was the same: "God has sent us to bring anyone who wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Here- after, and from the tyranny of religions into the justice of Islam. God raised a Messenger for this purpose to teach His creatures His way. If anyone accepts this way of life, we turn back and give his country back to him, and we fight with those who rebel until we are martyred or become victorious" .

Waɗannan dalilai ne da ke cikin ainihin yanayin wannan addini. Haka kuma, shelar 'yancin dukkan mutane da yake yi, da hanyarsa ta aiki wajen yaƙar yanayin rayuwar ɗan adam ta gaske da hanyoyi masu dacewa, da kuma samar da sabbin hanyoyi a matakai daban-daban, duk suna cikin saƙonsa tun farko, ba saboda wata barazanar wuce gona da iri ga ƙasashen Musulunci ko ga Musulmai da ke zaune a cikinsu ba. Dalilin Jihadi yana cikin yanayin saƙonsa da kuma yanayin ainihi da yake samu a cikin al'ummomin ɗan adam, ba kawai a cikin buƙatar kare kai ba, wadda za ta iya zama ta ɗan lokaci kuma iyakantacciya. Musulmi yana yaƙi da dukiyarsa da kansa "saboda Allah" domin waɗannan manufofi, wanda a cikinsu babu wani riba ta kansa ko kwaɗayi da ke zama dalilinsa.

These are the reasons inherent in the very nature of this religion. Similarly, its proclamation of universal freedom, its practical way of combatting actual human conditions with appropriate methods, its developing new resources at various stages, is also inherent in its message from the very beginning- and not because of any threat of aggression against Islamic lands or against the Muslims residing in them. The reason for Jihaad exists in the nature of its message and in the actual conditions it finds in human societies, and not merely in the necessity for defense, which may be temporary and of limited extent. A Muslim fights with his wealth and his person "in the way of God" for the sake of these values in which neither personal gain nor greed is a motive for him.

Kafin musulmi ya shiga fagen yaƙi, ya riga ya yi wani babban yaƙi a cikin kansa: yaƙi da Shaiɗan, da son zuciyarsa da burinsa, da muradun kansa da abubuwan da yake so, da muradun iyalinsa da al'ummarsa; yaƙi da duk abin da ba ya cikin Musulunci; da kuma duk cikas da ya tsaya a hanyar bautar Allah da aiwatar da ikon Allah a duniya, mayar da wannan iko ga Allah da kwace shi daga hannun masu tawaye da suka yi mulkin kama-karya.

Before a Muslim steps into the battlefield, he has already fought a great battle within himself against Satanagainst his own desires and ambitions, his personal interests and inclinations, the interests of his family and of his nation; against which is not from Islam; against every obstacle which comes into the way of worshipping God and the implementation of the Divine authority on earth, returning this authority to God and taking it away from the rebellious usurpers.

Waɗanda suke cewa Jihadin Musulunci kawai an yi shi ne domin kare "ƙasar Musulunci" suna rage girman tsarin rayuwar Musulunci kuma suna ɗaukarsa ƙasa da "ƙasarsu" muhimmanci. Wannan ba ra'ayin Musulunci ba ne, kuma wannan ra'ayinsu halitta ce ta zamani, kuma gaba ɗaya ba ta dace da hankalin Musulunci ba. Abin da hankalin Musulunci ya karɓa shi ne imaninsa, tsarin rayuwar da wannan imani ya tanada, da al'ummar da take rayuwa bisa wannan tsarin rayuwa. Ƙasa a kanta ba ta da wata daraja ko nauyi. Daga mahangar Musulunci, daraja ɗaya tilo da ƙasa za ta iya samu ita ce saboda a kanta ne ake kafa ikon Allah da bin shiriyar Allah; don haka ta zama katanga ga imani, wuri da tsarin rayuwarsa zai cancanci a kira shi "ƙasar Musulunci", kuma cibiyar motsi domin cikakkiyar 'yancin ɗan adam.

Those who say that Islamic Jihaad was merely for the defense of the 'homeland of Islam' diminish the greatness of the Islamic way of life and consider it less important than their 'homeland'. This is not the Islamic point of view, and their view is a creation of the modern age and is completely alien to Islamic consciousness. What is acceptable to Islamic consciousness is its belief, the way of life which this belief prescribes, and the society which lives according to this way of life. The soil of the homeland has in itself no value or weight. From the Islamic point of view, the only value which the soil can achieve is because on that soil God's authority is established and God's guidance is followed; and thus it becomes a fortress for the belief, a place for its way of life to be entitled the 'homeland of Islam', a center for the movement for the total freedom of man.

Haka kuma, a wannan yanayi kare "ƙasar Musulunci" kare akidun Musulunci ne, da salon rayuwar Musulunci, da al'ummar Musulunci. Duk da haka, kare ta ba shi ne manufar ƙarshe ta harkar jihadi ta Musulunci ba, illa hanya ce ta kafa ikon Allah a cikinta, domin ta zama cibiyar harkar Musulunci, wadda daga nan za a ɗauka zuwa ko'ina a duniya zuwa ga dukan ɗan adam, domin manufar wannan addini ita ce dukan ɗan adam, kuma filin aikinsa shi ne duniya baki ɗaya.

Of course, in that case the defense of the 'homeland of Islam' is the defense of the Islamic beliefs, the Islamic way of life, and the Islamic community. However, its defense is not the ultimate objective of the Islamic movement of Jihaad but is a means of establishing the Divine authority within it so that it becomes the headquarters for the movement of Islam, which is then to be carried throughout the earth to the whole of mankind, as the object of this religion is all humanity and its sphere of action is the whole earth.

Kamar yadda muka bayyana a baya, akwai matsaloli masu yawa na aiki wajen kafa mulkin Allah a duniya, kamar ikon gwamnati, tsarin zamantakewa da al'adu, da kuma dukkan muhallin ɗan adam gaba ɗaya.

As we have described earlier, there are many practical obstacles in establishing God's rule on earth, such as the power of the state, the social system and traditions and, in general, the whole human environment.

Musulunci yana amfani da karfi ne kawai don cire wadannan cikas, domin kada wani bango ya rage tsakanin Musulunci da daidaikun mutane, kuma domin ya isa ga zukatansu da hankalinsu bayan ya 'yantar da su daga wadannan cikas na zahiri, sannan ya bar su da 'yancin zabar karbarsa ko kin karbarsa.

Islam uses force only to remove these obstacles so that there may not remain any wall between Islam and individual human beings, and so that it may address their hearts and minds after releasing them from these material obstacles, and then leave them free to choose to accept or reject it.

Ba kamata mu bari hare-haren masu nazarin gabas (orientalists) a kan asalin Jihaad su ruɗe mu ko su kunyatar da mu ba, kuma kada mu rasa kwarin gwiwarmu saboda matsin yanayin yau da nauyin manyan ƙasashen duniya, har mu kai ga neman dalilan Jihaad na Musulunci a wajen yanayin wannan addini, da ƙoƙarin nuna cewa matakin kare kai ne kawai a ƙarƙashin wasu yanayi na wucin gadi. Buƙatar Jihaad tana nan, kuma za ta ci gaba da kasancewa, ko waɗannan yanayi suna wanzuwa ko ba sa wanzuwa! Idan muna duba abubuwan tarihi, bai kamata mu yi sakaci da abubuwan da ke cikin yanayin wannan addini ba, da sanarwarsa ta 'yanci ga kowa, da hanyarsa ta aiki. Bai kamata mu gauraya waɗannan da buƙatun kare kai na wucin gadi ba.

We ought not to be deceived or embarrassed by the attacks of the orientalists on the origin of Jihaad, nor lose self- confidence under the pressure of present conditions and the weight of the great powers of the world to such an extent that we try to find reasons for Islamic Jihaad outside the nature of this religion, and try to show that it was a defensive measure under temporary conditions. The need for Jihaad remains, and will continue to remain, whether these conditions exist or not! In pondering over historical events, we should not neglect the aspects inherent in the nature of this religion, its declaration of universal freedom, and its practical method. We ought not to confuse these with temporary needs of defense.

Babu shakka wannan addini dole ne ya kare kansa daga masu zalunci. Kasancewarsa a matsayin sanarwa gabaɗaya ta mulkin Allah madaukaki a kan komai da 'yancin mutum daga bautar kowane abu sai Allah, da kuma shirya wata tafiya ƙarƙashin sabuwar shugabanci wadda ba shugabancin jahiliyya da ke wanzuwa ba, da kuma kafa al'umma mai banbanci kuma mai dorewa bisa ikon Allah da miƙa wuya ga Allah Ɗaya, duk waɗannan sun isa dalili ga al'ummar jahiliyya da ke kewaye da ita, wadda ke dogara da ikon mutane ta wata siffa ko wata, ta tashi gāba da ita domin kiyaye kanta da murkushe Musulunci. A bayyane yake cewa, a irin waɗannan yanayi, sabuwar al'ummar Musulmi da aka tsara za ta wajaba ta shirya kanta domin kāriya. Waɗannan yanayi babu makawa suna faruwa kuma suna bayyana a lokaci ɗaya da zuwan Musulunci a kowace al'umma.

No doubt this religion must defend itself against aggressors. Its very existence in the form of a general declaration of the universal Lordship of God and of the freedom of man from servitude to any being other than God, and its organizing a movement under a new leadership other than the existing jahili leadership, and its creating a distinct and permanent society based on the Divine authority and submission to One God, is sufficient cause for the surrounding jahili society, which is based on human authority in some form or another, to rise against it for its own preservation and for the suppression of Islam. Clearly, under these conditions, the newly- organized Islamic community will have to prepare itself for defense. These conditions inevitably occur and come into existence simultaneously with the advent of Islam in any society.

Babu batun cewa Musulunci yana son irin wannan yanayi ko kuma yana ƙin sa, domin gwagwarmayar an ɗora ta a kan Musulunci; wannan gwagwarmaya ce ta halitta tsakanin tsarin rayuwa guda biyu waɗanda ba za su iya zama tare na dogon lokaci ba. Wannan gaskiya ce da ba za a iya musanta ta ba, saboda haka Musulunci ba shi da zabi face ya kare kansa daga zalunci.

There is no question of Islam's liking or disliking such a situation, as the struggle is imposed upon Islam; this is a natural struggle between two systems which cannot co-exist for long. This is a fact which cannot be denied, and hence Islam has no choice but to defend itself against aggression.

Amma akwai wani al'amari da ya fi wannan muhimmanci sosai. Yana cikin tsarin Musulunci kansa ya ɗauki matakin 'yantar da mutane a dukan duniya daga bautar kowa ba Allah ba; saboda haka ba za a iya takaita shi cikin iyakokin wuri ko kabila ba, a bar dukan bil'adama a duniya baki ɗaya cikin sharri, cikin rikici da bautar ubangiji waɗanda ba Allah ba.

But there is another fact which is much more important than this fact. It is in the very nature of Islam to take initiative for freeing the human beings throughout the earth from servitude to anyone other than God; and so it cannot be restricted within any geographic or racial limits, leaving all mankind on the whole earth in evil, in chaos and in servitude to lords other than God.

Yana yiwuwa abokan gaba na Musulunci su ga ya fi dacewa kada su dauki wani mataki a kan Musulunci, idan Musulunci ya bar su su kadai a cikin iyakokin kasashensu, suna ci gaba da mulkin wasu mutane a kan wasu, kuma bai yada sakonsa da shelar 'yanci ga kowa ba a cikin yankinsu. Amma Musulunci ba zai amince da haka ba sai dai idan sun mika kai ga ikonsa ta hanyar biyan Jizyah, wanda zai zama tabbaci cewa sun bude kofofinsu don yada Musulunci kuma ba za su sanya wani cikas a hanyarsa ta hanyar karfin mulki ba.

It may happen that the enemies of Islam may consider it expedient not to take any action against Islam, if Islam leaves them alone in their geographical boundaries to continue the lordship of some men over others and does not extend its message and its declaration of universal freedom within their domain. But Islam cannot agree to this unless they submit to its authority by paying Jizyah, which will be a guarantee that they have opened their doors for the preaching of Islam and will not put any obstacle in its way through the power of the state.

Wannan ita ce halayyar wannan addini, kuma wannan ita ce aikinsa, domin shi sanarwa ce ta ubangijintakar Allah da 'yancin mutum daga bauta ga wani face Allah, ga dukkan mutane.

This is the character of this religion and this is its function, as it is a declaration of the Lordship of God and the freedom of man from servitude to anyone other than God, for all people.

Akwai babban bambanci tsakanin wannan ra'ayi na Musulunci da wancan, wanda ke ɗaukar shi a matsayin wanda ke iyaka da iyakokin yanki da kabila, kuma ba ya ɗaukar wani mataki sai saboda tsoron wani hari. A irin wannan yanayi, duk kuzarinsa na asali yana ɓacewa.

There is a great difference between this concept of Islam and the other, which considers it confined to geographical and racial limits, and does not take any action except out of fear of aggression. In the latter case, all its inherent dynamism is lost.

Domin fahimtar ƙarfin Musulunci a fili kuma cikin zurfi, wajibi ne a tuna cewa Musulunci hanyar rayuwa ce ga mutum wadda Allah ya shar'anta. Ba tsarin da mutum ya ƙirƙira ba ne, ba kuma akidar wata ƙungiyar mutane ba, ko kuma hanyar rayuwa ta wata kabila ta musamman. Ba za mu iya magana kan dalilai na waje na Jihadi ba sai dai idan mun yi watsi da wannan babbar gaskiya, kuma sai dai idan mun manta cewa babbar tambaya a nan ita ce mulkin Allah da biyayyar halittunSa; ba zai yiwu mutum ya tuna wannan babbar gaskiya, sannan kuma ya ci gaba da neman wasu dalilai na Jihadin Musulunci ba.

To understand the dynamism of Islam with clarity and depth, it IS necessary to remember that Islam is a way of life for man prescribed by God. It is not a man-made system, nor an ideology of a group of people, nor a way of life peculiar to a given race. We cannot talk about external reasons for Jihaad unless we overlook this great truth and unless we forget that the fundamental question here is the sovereignty of God and the obedience of His creatures; it is impossible for a person to remember this great truth and still search for other reasons for Islamic Jihaad.

Gaskiyar bambancin da ke tsakanin ra'ayin cewa yaƙi ya samu Musulunci ne daga Jahiliyya saboda yanayinta ya buƙaci al'ummomin jahiliyya su kai wa Musulunci hari, da kuma ra'ayin cewa Musulunci ne ke ɗaukar matakin farko kuma ya shiga wannan gwagwarmaya, ba za a iya tantance ta yadda ya dace ba a farkon matakan tafiyarsa.

The true estimate of the difference between the concept that war was forced upon Islam by Jahiliyyah because its very nature demanded that jahili societies would attack it, and the concept that Islam takes the initiative and enters into this struggle, cannot be made in the early stages of its movement.

A farkon matakan harkar Musulunci yana da wuya a bambance tsakanin wadannan ra'ayoyi guda biyu, domin a kowane hali Musulunci zai yi yaki. Duk da haka, a matakan karshe, idan an ci yakin farko, ra'ayoyin biyu suna haifar da babban bambanci - babban bambanci wajen fahimtar manufofi da muhimmancin sakon Musulunci. Kuma a nan ne hadarin yake.

In the early stages of the Islamic movement it is difficult to discriminate between these two concepts, because in either case Islam will have to do battle. However, in the final stages, when the initial battles are won, the two concepts make a great difference-a great difference in understanding the purposes and the significance of the Islamic message. And here lies the danger.

Akwai kuma babban bambanci tsakanin ra'ayin cewa Musulunci tsari ne na rayuwa da Allah ya ƙaddara, da ra'ayin cewa tsari ne da aka iyakance shi da wani yanki na ƙasa. Bisa ra'ayi na farko, Musulunci ya zo duniya ne don kafa mulkin Allah a bisa ƙasar Allah, don kira dukan mutane zuwa bautar Allah, da kuma mayar da saƙonsa ya zama gaskiya a zahiri a cikin al'ummar Musulmi wadda daidaikun mutane suka 'yanta daga bautar mutane, suka taru a ƙarƙashin bautar Allah kaɗai, suna bin Shari'ar Allah kaɗai. Wannan Musulunci yana da 'yancin cire duk wani cikas da ke kan hanyarsa, domin ya iya yin magana da hankalin ɗan adam da ilhamarsa ba tare da tsangwama ko adawa daga tsarin siyasa ba. Bisa ra'ayi na biyu kuwa, Musulunci kawai tsarin ƙasa ne, wanda yake da 'yancin ɗaukar makami ne kawai idan aka kai wa ƙasarsa hari.

There is also a great difference in the idea that Islam is a Divinely-ordained way of life and in the idea that it is a geographically-bounded system. According to the first idea, Islam came into this world to establish God's rule on God's earth, to invite all people toward the worship of God, and to make a concrete reality of its message in the form of a Muslim community in which individuals are free from servitude to men and have gathered together under servitude to God and follow only the Shari'ah of God. This Islam has a right to remove all those obstacles which are in its path so that it may address human reason and intuition with no interference and opposition from political systems. According to the second idea, Islam is merely a national system which has a right to take up arms only when its homeland is attacked.

A cikin kowane ɗaya daga cikin ra'ayoyin biyu, Musulunci na yin ƙoƙari da gwagwarmaya; amma manufofinsa da sakamakonsa sun bambanta gaba ɗaya, duka a ka'ida da kuma a aikace.

In the case of either concept, Islam has to strive and to struggle; but its purposes and its results are entirely different, both conceptually and practically.

Hakika, Musulunci yana da haƙƙin ɗaukar mataki. Musulunci ba gādon wata kabila ko wata ƙasa ba ne; addinin Allah ne, kuma na dukan duniya ne. Yana da haƙƙin kawar da duk wani cikas a cikin nau'in cibiyoyi da al'adu waɗanda ke takaita 'yancin zaɓin mutum. Ba ya kai hari ga mutane, kuma ba ya tilasta musu karɓar imaninsa; yana kai hari ga cibiyoyi da al'adu ne don 'yantar da ɗan adam daga tasirinsu masu guba, waɗanda ke murguɗe ɗabi'ar ɗan adam kuma waɗanda ke takaita 'yancin ɗan adam.

Indeed, Islam has the right to take the initiative. Islam is not a heritage of any particular race or country; this is God's religion and it is for the whole world. It has the right to destroy all obstacles in the form of institutions and traditions which limit man's freedom of choice. It does not attack individuals nor does it force them to accept its beliefs; it attacks institutions and traditions to release human beings from their poisonous influences, which distort human nature and which curtail human freedom.

Yana cikin hakkin Musulunci ya 'yantar da bil'adama daga bautar mutane, domin su bauta wa Allah shi kadai, su kuma tabbatar da ma'anar aiki ga shelarsa cewa Allah ne Ubangiji na gaskiya ga kowa, kuma dukkan mutane 'yanci ne karkashinsa. Bisa ga ra'ayin Musulunci da kuma a zahiri, ba za a iya kafa mulkin Allah a duniya ba sai ta hanyar tsarin Musulunci, domin shi ne kadai tsarin da Allah ya ƙaddara ga dukkan 'yan Adam, ko sarakuna ne ko talakawa, bakake ko fararen fata, matalauta ko masu arziki, jahilai ko masu ilimi. Dokarsa daya ce ga kowa, kuma dukkan 'yan Adam suna da daidaitaccen nauyi a cikinsa. A dukkan sauran tsare-tsare kuwa, mutane suna biyayya ga wasu mutane, suna bin dokokin da mutum ya kirkiro. Shari'antawa siffa ce ta Allah; duk wanda ya ba wa irin wannan mai da'awar wannan hakki, ko yana ganinsa a matsayin Allah ko bai gani ba, to ya karɓe shi a matsayin Allah.

It is the right of Islam to release mankind from servitude to human beings so that they may serve God alone, to give practical meaning to its declaration that God is the true Lord of all and that all men are free under Him. According to the Islamic concept and in actuality, God's rule on earth can be established only through the Islamic system, as it is the only system ordained by God for all human beings, whether they be rulers or ruled, black or white, poor or rich, ignorant or learned. Its law is uniform for all, and all human beings are equally responsible within it. In all other systems, human beings obey other human beings and follow man-made laws. Legislation is a Divine attribute; any person who concedes this right to such a claimant, whether he considers him Divine or not, has accepted him as Divine.

Islam ba akida kawai ba ce, don haka ba ya isa a yi wa'azinta kawai. Islam, wanda salon rayuwa ne, yana ɗaukar matakai na aiki don tsara wani motsi na 'yantar da mutum. Sauran al'ummomi ba sa ba shi damar tsara mabiyansa bisa tsarinsa, saboda haka aikin Islam ne ya kawar da duk irin waɗannan tsare-tsare, domin suna zama cikas a hanyar 'yanci ga kowa. Ta haka ne kawai salon rayuwa zai keɓe gaba ɗaya ga God, ta yadda ba za a bar wani iko na ɗan adam ko batun bautar wani ba, kamar yadda yake a dukkan sauran tsarin da ke dogara da bautar mutum ga mutum. Malamai Musulmi na zamaninmu waɗanda matsin yanayin yau da hare-haren masu ƙiyayya na Orientalists suka rinjaya ba sa yarda da wannan halayen Islam. Masu nazarin Gabas (Orientalists) sun zana hoton Islam a matsayin motsi na tashin hankali da ya tilasta akida a kan mutane da takobi. Waɗannan Orientalists masu mugunta sun san sosai cewa wannan ba gaskiya ba ne, amma ta wannan hanya suna ƙoƙarin murɗa gaskiyar dalilan Jihadin Musulunci. Amma malamanmu Musulmi, waɗannan mutanen da aka ci nasara, suna neman dalilan kariya da za su musanta wannan zargi. Ba su san yanayin Islam da aikinsa ba, da cewa yana da haƙƙin ɗaukar mataki don 'yancin ɗan adam.

Islam is not merely a belief, so that it is enough merely to preach it. Islam, which is a way of life, takes practical steps to organize a movement for freeing man. Other societies do not give it any opportunity to organize its followers according to its own method, and hence it is the duty of Islam to annihilate all such systems, as they are obstacles in the way of universal freedom. Only in this manner can the way of life be wholly dedicated to God, so that neither any human authority nor the question of servitude remains, as is the case in all other systems which are based on man's servitude to man. Those of our contemporary Muslim scholars who are defeated by the pressure of current conditions and the attacks of treacherous orientalists do not subscribe to this characteristic of Islam. The orientalists have painted a picture of Islam as a violent movement which imposed its belief upon people by the sword. These vicious orientalists know very well that this is not true, but by this method they try to distort the true motives of Islamic Jihaad. But our Muslim scholars, these defeated people, search for reasons of defensive with which to negate this accusation. They are ignorant of the nature of Islam and of its function, and that it has a right to take the initiative for human freedom.

Waɗannan masana bincike, tare da tunanin nasara da aka ci su da shi, sun karɓi ra'ayin Yammacin duniya na 'addini', wanda ba komai ba ne face suna ga 'imani' a cikin zuciya, ba shi da alaƙa da al'amuran rayuwa na zahiri, don haka sai suke ganin yaƙin addini a matsayin yaƙi ne na tilasta imani a cikin zukatan mutane.

These research scholars, with their defeated mentality, have adopted the Western concept of 'religion', which is merely a name for 'belief' in the heart, having no relation to the practical affairs of life, and therefore they conceive of religious war as a war to impose belief on peoples' hearts.

Amma wannan ba haka yake ba game da Musulunci, domin Musulunci shi ne tsarin rayuwa da God ya shar'anta wa dukkan ɗan Adam, kuma wannan tsari yana kafa Ubangijintakar God shi kaɗai, wato mulkin God, yana kuma tsara rayuwa ta zahiri a dukkan cikakkun bayanan ta na yau da kullum. Jihadi a Musulunci kawai suna ne na gwagwarmayar neman sa wannan tsarin rayuwa ya mamaye duniya. Dangane da imani kuwa, a fili yake ya dogara ne ga ra'ayin mutum, a ƙarƙashin kariyar wani tsari gaba ɗaya wanda aka cire duk wani cikas ga 'yancin imani na mutum. A fili wannan wani al'amari ne daban gaba ɗaya, kuma yana zubar da wani sabon haske gaba ɗaya a kan Jihadin Musulunci.

But this is not the case with Islam, as Islam is the way of life ordained by God for all mankind, and this way establishes the Lordship of God alone-that is, the sovereignty of God - and orders practical life in all its daily details. Jihaad in Islam is simply a name for striving to make this system of life dominant in the world. As far as belief is concerned, it clearly depends upon personal opinion, under the protection of a general system in which all obstacles to freedom of personal belief have been removed. Clearly this is an entirely different matter and throws a completely new light on the Islamic Jihaad.

Saboda haka, duk inda al'umma Musulunci ta kasance, wacce ke misali na zahiri na tsarin rayuwa wanda Allah ya tsara, tana da haƙƙin da Allah ya ba ta na ta fito fili ta karɓi ikon siyasa domin ta kafa tsarin Allah a duniya, yayin da take barin al'amarin imani ga lamirin mutum. Lokacin da Allah ya hana Musulmi yin Jihadi na wani lokaci, lamari ne na dabara ba na ƙa'ida ba; wannan al'amari ne da ya shafi buƙatun tafiyar nan ba ga imani ba. Sai a cikin hasken wannan bayani ne za mu fahimci waɗannan ayoyin Alƙur'ani mai girma waɗanda ke magana akan matakai daban-daban na wannan tafiya. Yayin karanta waɗannan ayoyi, ya kamata mu kasance koyaushe muna tuna cewa ɗaya daga cikin ma'anoninsu yana da alaƙa da takamaiman matakan ci gaban Musulunci, yayin da akwai wata ma'ana ta gabaɗaya wacce ke da alaƙa da saƙon Musulunci wanda ba ya canzawa kuma madawwami. Bai kamata mu rikitar da waɗannan abubuwa biyu ba.

Thus, wherever an Islamic community exists which is a concrete example of the Divinely-ordained system of life, it has a God-given right to step forward and take control of the political authority so that it may establish the Divine system on earth, while it leaves the matter of belief to individual conscience. When God restrained Muslims from Jihaad for a certain period, it was a question of strategy rather than of principle; this was a matter pertaining to the requirements of the movement and not to belief. Only in the light of this explanation can we understand those verses of the Holy Qur'an which are concerned with the various stages of this movement. In reading these verses, we should always keep in mind that one of their meanings is related to the particular stages of the development of Islam, while there is another general meaning which is related to the unchangeable and eternal message of Islam. We should not confuse these two aspects.