Wannan ita ce manufar da Mai Shari'a (Ash-Shaari') Ya nufa tun a halittar duniya, kuma saboda haka wajibi ne ga Mukallafi (mutumin da ke da alhakin ibada) ya sanya ta a matsayin manufar rayuwarsa, kuma ta zama burinsa a cikinta. Bautar Allah (SWT) ba ta takaita ga ayyukan ibadar Mukallafi a cikin abin da ya shafi alaka ta musamman ko ta kebantacciyar dangantaka tsakaninsa da Ubangijinsa ba, kuma ba ta takaita ga wasu ayyuka ba tare da barin wasu ba. Maimakon haka, tana shafar kowane abu da Allah (SWT)

This was what the Shaari’ (Legislator) intended from the creation and as such this is obligatory to be the objective of the Mukallaf (responsible person) within life and it must be his purpose in it. The worship to Allah (swt) is not restricted to the Mukallaf’s acts of ‘Ibaadah in that which relates to the private or specific relationship between him and his Rabb, and it is not restricted to some actions whilst leaving others. Rather it relates to everything that Allah (swt)

...ya umurce shi da shi ko ya hana shi daga gare shi. Saboda haka, hukuncin yana shafar kowane aiki na mutum, a matsayinsa na ɗaiɗaiku da kuma na ƙungiyoyi, da kuma dukkan alaƙoyinsa. Saboda wannan dalili, wajibi ne ga kowane mai hankali (ʿAaqil) kuma mai balaga (Baaligh) kada ya karɓi wani hukunci face hukuncin Allah (SWT).

has commanded him with or forbidden him from doing. As such it relates to every one of man’s actions as individuals and collective groupings and in all of their relationships. For this reason it is obligatory upon every ‘Aaqil (reasoning) and Baaligh (mature) person to not accept any Hukm (rule) other than the Hukm of Allah (swt).

Don haka ba ya yin hukunci ko mulki da wani abu sai abin da Allah ya saukar, kuma ba a mulkinsa ko a tafiyar da al'amuransa sai da abin da Allah (SWT) ya saukar. Ba ya neman hukunci daga wani abu banda abin da Allah Ta'ala ya saukar, kuma wajibi ne a kansa ya yi aiki don ganin wannan al'amari ya tabbata, domin wannan ita ce manufar da aka halicce shi saboda ita, ita ce manufarsa a rayuwa, kuma bisa wannan ne za a yi masa hisabi a Ranar Alkiyama. Wannan ya shafi kowace Mas'ala (batu), babba ko karama, ko ta shafi al'amuran siyasa da mulki, ko al'amura na gaba ɗaya ko na musamman da kuma batutuwa na ɓangare. Allah (SWT) ya sanya imani ya ta'allaka ne da imani da wannan wajibi da kuma aiki da shi.

So he does not judge or rule by other than what Allah has revealed and is not ruled or governed by other than what He (swt) has revealed. He does not seek judgement from other than what Allah TaAalaa has revealed and it is obligatory upon him to work to realise this matter, as this represents the purpose for which he was created, it is his purpose in life and it is upon this basis that he will be held accountable on the Day of Judgment. This relates to every Mas’alah (issue), large or small, whether it relates to the issues of politics and ruling, the general matters or the specific and partial issues. Allah (swt) has made Imaan rest upon having Imaan in this obligation and undertaking it.

Allah (SWT) ya ce:

Allah (swt) said:

Wannan Taklif (nauyin shari'a) shi ne Amana (amana) da Allah (swt) ya gabatar da ita ya miƙa wa mutane, sai ya karɓi ɗaukarta ba tare da ya fahimci raunin kansa da rashin iyawarsa ba, alhali sauran halittun Allah ban da shi sun kasa karɓar ɗaukar wannan nauyi da alhakin, suka ƙi ɗaukar sa.

This Takleef (legal responsibility) is the Amaanah (trust) that Allah (swt) presented and offered to mankind and so he accepted to carry it without realising his own weakness and incapability, whilst other than him from Allah’s creation were unable to accept to carry the burden and responsibility and refused to undertake it.

Allah (SWT) ya ce:

Allah (swt) said:

Wannan rauni ya bayyana tun da farko, a lokacin mutum na farko da Allah (swt) ya halitta, Aadam (as), lokacin da Allah (swt) ya sa shi da matarsa su zauna a Aljannah. Ya yardar musu su ci daga cikinta, su ji daɗin fadinta, sai dai bishiya guda ɗaya da ya hana su kusantarta. Amma suka bi abin da Shaiɗan ya yi musu raɗa da shi, suka ci daga cikinta, sakamakon haka aka kore su daga Aljannah. Wannan ita ce halin ɗan Adam a kullum: rashin biyayya, ɓata, da sakaci da Amana. Duk da haka Allah (swt) ya taimake shi, ya shiryar da shi, ya aiko masa da saƙonni na shiriya da Rahama, waɗanda zai shiryu da su, da su zai kula da al'amuransa ya daidaita su, don ya bauta wa Allah shi kaɗai. Ya aiko Annabawa da Manzanni ga mutane, waɗanda suka ɗauki Amana cikakkiya, suka ba ta haƙƙinta na gaskiya. Suka umarci Ma'aruf (abin da yake nagari) suka hana Munkari (abin da yake mugunta), suna jure wa kan wannan tafarki duk abin da Allah (swt) ya so su jure. Suka ɗauki mutane a kan Siraɗi Mustaƙim (tafarki madaidaici), suna mayar da su daga ɓatarsu da girman kai zuwa Imani ga Allah da biyayya gare Shi.

This weakness was made apparent with the very first human that Allah (swt) created, Aadam (as), when Allah (swt) placed him and his wife to live in Jannah. He (swt) allowed them to eat from it and enjoy it’s expanses with the exception of one single tree that he had forbidden them to approach. However they followed that which Shaytaan whispered to them, they ate from it and as a result they were expelled from Jannah. This is the continuous state of the human being, disobedience and misguidance and being negligent with the Amaanah. However Allah (swt) aided and assisted him, he guided him, sending him messages of guidance and Rahmah (mercy) which he would be guided with, by which he would take care of and straighten his affairs so that he would then worship Allah alone. He (swt) sent Anbiyaa’ (prophets) and Rusul (Messengers) to man who carried the Amaanah (trust) in full and gave it its true right. They ordered the Ma’rouf (what was good) and forbade the Munkar (what was bad) whilst enduring upon that path all that Allah (swt) willed them to endure. They carried the people upon the Siraat ulMustaqeem (straight path) whilst returning them from their misguidance and arrogance to Imaan in Allah and His obedience.

Wannan al'amari ya bayyana sarai a cikin labaran Annabawa da aka ambata a cikin Alƙur'ani Mai Girma, tun daga zamanin Ādam (AS) har zuwa lokacin da aka aiko Muhammadu ﷺ, mai rufe Annabawa, da saƙon Musulunci madawwami kuma mai kiyayewa. A cikin wannan an bayyana sarai kuma a fili cewa al'amarin halitta koyaushe shi ne mafi muhimmancin al'amari. Shi ne dalilin da Allah (SWT) ya halicci halitta; yana wakiltar gaskiya ta gaske kuma cikakkiyar al'amari: Lā ilāha illallāh, bauta wa Allah shi kaɗai da kuma kada a bauta wa wani face Shi. Kuma duk wannan ba za a iya fahimtarsa a hakikaninsa ba tun daga aiko Annabi Muhammadu ﷺ har zuwa yanzu, ko ya zama gaskiya ta gaske, sai dai idan an haɗa shi da gaskiya da hakikanin shaidar cewa 'Muhammadu Manzon Allah' ﷺ.