A cikin sashen da ya gabata mun ambata cewa Daular Musulunci jiha ce mai aiwatar da Musulunci, kuma ba zai yiwu a aiwatar da komai a duniya ba idan babu ƙarfi mai iya yin hakan. Tilasta mutane su bi wani Nizhaam (tsari) ko Qanoon (doka), da kare Dawla a cikin gida da waje, na buƙatar iko mai cikakken ikon yin hakan da kuma ƙwarewa wajen aiwatarwa.

We have mentioned in the previous section that the Islamic State is an executive implementing body for Islaam and that it is not possible to implement anything in the Dunyaa in the absence of the power that is capable of doing that. Making the people abide by a Nizhaam (system) or Qanoon (Law), protecting the State internally and externally requires a competent and capable power to accomplish that.

Idan tunanin da ake nufi da kuma son kafa Dawla a kansu ya fara samun gindin zama da yaduwa, al'umma kuma suka fara ganin cewa wadanda ke ɗaukar da'awar kafa Khilafah da aiwatar da Musulunci wakilan mutanen Haqq (gaskiya) ne, alhali abokan adawarsu kuwa daga cikin mutanen Baatil (ƙarya) suke, to a wannan hali ya zama wajibi a samar da wani ƙarfi da zai goyi bayan kuma ya kare aiwatar da Musulunci. Dole ne a mayar da hankali sosai, cikin gaskiya da ƙwazo, kan hanyar samar da wannan goyon baya.

If the thoughts upon which it is intended and desired to establish the State have began to have a presence and to spread and the people have began to see that those carrying the Da’wah for the establishment of the Khilafah and the application of Islaam are representative of the people of the Haqq (truth) whilst their adversaries are from amongst the people of Baatil (falsehood), then in this case it is necessary to bring into existence a power which will support and protect the application of Islaam. The serious and sincere thought must be focused upon the manner of bringing this support into existence.

Gaskiya da ƙoƙarin da aka yi sun nuna hanyoyin cimma wannan, waɗanda za a iya raba su zuwa uku.

The reality and attempts have indicated the paths towards accomplishing this which can be categorized into three:

Peuta da goyon baya da iko daga wata hanya ko wata ƙungiya da ke da waɗannan halaye guda biyu, wanda hakan ke kammaluwa ta hanyar yarjejeniya da ta ƙunshi wasu sassauci game da wasu tunani da hukunce-hukuncen Shari'ah, ko yarjejeniyar da ke tabbatar da samun muradun wannan hanya ko ƙungiya, wanda hakan ke sa aiwatar da Musulunci ya dogara ga sharuɗɗa ko kuma ya zama bai cika ba. Hakanan yana iya zama yarjejeniyar da ke mayar da Dawla ƙarƙashin wanda ya ba ta iko da kariya. Misalin hakan shi ne idan goyon baya ya dogara ga wata ƙasa wadda aka bayar da ita domin kawar da wani mulki. Idan hakan ya faru, to sabuwar Dawlar za ta dogara ga kafirai ko 'yan amshin shatansu, kuma a sakamakon haka za ta aiwatar da Musulunci kawai gwargwadon yadda kafirai ko 'yan amshin shatan suka amince. Don haka za su aiwatar da Kufr, sannan za su ƙare su ɓace idan rawar da aka tsara musu, wadda aka ba su iko da kariya saboda ita, ta cika.

Gaining the support and the power from a direction or entity that possesses these two attributes where this is completed by a deal which includes some compromises in respect to some thoughts and Shar’iyah rulings or a deal which secures the attainment of interests for that direction or entity making the application of Islaam based on conditions or incomplete. It could also be an agreement that makes the State subservient to the one that has provided it with the power and protection. An example of which could be when the support is reliant upon another country which was provided to bring down a certain regime. If this was to happen then this would then make the new State reliant upon the disbelievers or agents and as a result will only apply Islaam in accordance to the amount that the disbelievers or agents permit. As such they will implement Kufr (disbelief) and then they will come to an end and disappear when the role that has been drawn out for them, for which the power and protection was original given, is accomplished.

Wannan hanya ce mara kyau kuma mara inganci. Manufar ita ce kawo Musulunci ga mulki da hukunci, ba kawo mutane zuwa mulki waɗanda kawai bayyanarsu ta Musulunci ce ba.

This is an incorrect and invalid method and approach. This is because the objective and goal is to bring Islaam to the rule and ruling whilst it is not to bring men to the rule whose appearance is Islamic.

Yin sulhu game da aiwatar da Musulunci ko wani ɓangare nasa ba wani abu ba ne face musanya Kufuri da Kufuri, kuma sanya sharuɗɗa ga Ƙasa ta kowace hanya ko daga kowace hukuma zai sa wannan hukuma ta riƙe iko a kan wannan Ƙasa, wanda hakan haramun ne.

Compromising in regards to the application of Islaam or some of it means no more than swopping Kufr for Kufr whilst placing conditions upon the State by any direction or entity would mean that this entity would hold authority over this State which is Haraam.

Manzon Allah ﷺ ya ƙi irin waɗannan tsare-tsare da yarjejeniyoyi, waɗanda za su ba shi iko wanda za a takura shi a kuma hana shi, ko kuma inda su (kafirai) za su bauta wa Ubangijinsa shekara ɗaya, sannan a biye da bautar Ubangijinsu shekara ɗaya.

The Messenger of Allah (saw) rejected the likes of these types of arrangements and deals which would provide him with an authority which would be compromised and restricted or where they (the disbelievers) would worship his God for a year which would then be followed by worshipping their God for a year.

Sabili, mun ga yadda waɗanda suka dogara suka kuma yi tarayya da gwamnatocin kafirai, a lokacin da suke fuskantar wani kafirin, sun ƙara shiga manyan kayen. Saboda haka, Mujahidai a Afganistan sun karkata zuwa karɓar goyon baya da taimakon Amurka ta hanyar Pakistan da Saudiyya. Sakamakon haka shi ne Amurka ta cimma burinta na korar Rashawa, yayin da Mujahidai suka kasa cimma abin da suke kira zuwa gare shi na kafa Daular Musulunci.

As such we have seen those who have depended and relied upon the Kufr regimes, whilst confronting another Kufr, being led to even greater defeats. So the Mujaahideen in Afghanistan inclined towards accepting the American support and assistance via Pakistan and Saudi Arabia. The result of which was the realisation of the American’s objective of expelling the Russians whilst the Mujaahideen failed in realising what they had been calling for in terms of an Islamic State.

Sun ƙare da shiga tare da Shaiɗan, sun fāɗa cikin ƙarƙashin ikonsa.

They ended up participating with the Shaytaan and falling in to its clutches.

Haka kuma ƙungiyoyin Falasdinawa waɗanda suka dogara da dogaro ga ikon da goyon bayan gwamnatocin da suke wakilan kafirai, sun yi iƙirarin tashi tsaye saboda Falasdinu, alhali yawancin mutanen ta sun fara yarda da su. Sannan ba zato ba tsammani waɗannan ƙungiyoyi iri ɗaya suka bar ƙasar, suka kuma amince da ikon Jihar Yahudawa a kanta, tare da haƙƙinta na rayuwa cikin lumana da tsaro, alhali a lokaci guda suna aiki domin wannan hukuma a matsayin ƙarfin 'yan sanda a gare su.

Similarly the Palestinian organisations which relied and depended upon power and support from the regimes which were agents to the disbelievers claimed to be rising up for the sake of Palestine whilst the majority of its people initially believed them. And then all of the sudden these same organisations give up the land and then recognise the sovereignty of the Jewish State upon it, in addition to its right to a peaceful and secure existence, whilst at the same time working on behalf of this entity as a police force for them.

Wannan shi ne inda masu ɗaukar da’awa ko wata ƙungiya ke nufi da kuma sanya gaba, wato gina wani ƙarfi daga cikinsu don su fuskanci ƙarfi da iko na ƙarya, su kayar da shi su rinjaye shi, sannan su kafa Daular Musulunci a wurinsa. Wannan hanya ce ta ruɗani kuma ba za ta yiwu ba, domin kuɗi, makamai, sojoji, kafafen watsa labarai, kayan aiki da na’urori duk suna hannun Daular ƙarya. Abin da ake iya ginawa kawai ƙarfi ne ƙanana kuma rauni idan aka kwatanta shi da abin da Daular ƙarya ta mallaka. Bugu da ƙari, duk wani taimako ko goyon baya da aka ba su ba a bayarwa sai don a takaita kiran zuwa ga Haqq, a lokacin da dukkan ƙasashen duniya ke adawa da Musulunci kuma suna gāba da shi.

This is where the carriers of the Da’wah or a movement aims at and targets the building of a power from themselves in order to confront the power and force of the falsehood, defeat and overcome it and then establish the State of Islaam in its place. This is a delusional and impossible methodology because the money, weaponry, military, media, tools and devices are all in the hands of the State of falsehood. It is only possible to build an insignificant and meagre power or strength in comparison to what the State of falsehood possesses. Additionally any help or support provided to them is only given in return for limiting the call to the Haqq in the case where all States in the world are hostile and against Islaam.

Waɗannan gwamnatoci ba su da wani abin da zai hana su jefa bama-bamai a garuruwa, da al'ummominsu, su shafe su baki ɗaya idan sun ji barazanar Musulunci a gare su, kuma hakan zai faru ne tare da ƙarfafawa da kuma rufe ko karkatar da labarai daga dukkan ƙasashen duniya.

These regimes do not have anything preventing them from bombing towns, their populations and wiping them out if they sense the danger of Islaam to them and this would occur with the encouragement and accompanying media blackouts or misdirection from all of the world’s States.

Irin wannan yaƙi na zahiri zai sa masu kiran zuwa ga da'wah su ci gaba da buƙatar taimakon kuɗi, na soja da na fasaha don kada su yi rauni ko su sha wahalhalun rayuwa. Samun irin wannan taimako zai sa su zama bayi ga wanda ya ba su taimakon, zai buɗe ƙofa ga Shaiɗan da hujjojin da Shari'ah ba ta kawo wata shaida a kansu ba. Sai wakilai su tashi, da'wah kuma ta lalace saboda shigar waɗanda ke da manufofi dabam-dabam (marasa Musulunci). Wannan shi ne ainihin abin da ya riga ya faru a Afghanistan, Masar, Aljeriya, Lebanon da Siriya (a tarihinmu na kwanan nan).

This kind of material military struggle would make the carriers of the Da’wah in continual need of financial, military and technical assistance to prevent weakness and the burdens of the life. Obtaining this would ransom them and make them dependent upon the one who has provided the assistance and would open the door to Shaytaan and justifications that the Shar’iyah has not brought any proof for. The agents are then activated and the Da’wah ends up being compromised by the participation of those with different (UnIslamic) agendas. This is exactly what has already happened in Afghanistan, Egypt, Algeria, Lebanon and Syria (in our recent history).

Bai kamata a ce a nan cewa mutanen imani suna shirya duk abin da suke iya yi suna dogara ga imaninsu ba.

It should not be said here that the people of Imaan prepare all that they are able to whilst relying upon their Imaan based on:

Ko kuma cewa ba a kula da bambance-bambancen ƙarfin kayan aiki da iko tsakanin dakarun ba, ko da kuwa sun yi girma sosai.

Or that no regard should be given to the differences in material strength and power between the forces and even if they are huge.

Bai kamata a yi jayayya a kan wannan ko a bayyana shi ba, domin ba shi ne mahallin wannan tattaunawa da fagen maudu'in ba. Wannan saboda Manzon Allah ﷺ ya ƙi amfani da ƙarfin abu ko iko a yanayi irin wannan, kuma saboda haka aikin Manzon Allah ﷺ

This should not be argued or stated because it is not the context of this discussion and subject area. This is because the Messenger of Allah (saw) rejected the use of material strength or power whilst in a similar reality and as such the action of the Messenger (saw)

wakiltar Hukm Ash-Shar'iy da ya shafi wannan gaskiyar ta musamman.

represents the Hukm Ash-Shar’iy that relates to this particular reality.

Abubuwa da dama da kuma lamuran da suka faru sun tabbatar da cewa irin wannan aiki da hanya kan kai ko dai ga yanke kauna da zaman banza, ko kuma a mika ragamar al'amura ga mutane masu kutse, waɗanda sai su yi wa kafirai hidima da sunan Musulunci da Da'awah. Gwamnatocin yanzu za su yi amfani da irin wannan lamari ta hanyoyi mafi ƙazanta, yayin da suke murɗa Haqaa'iq (gaskiyoyi), suna batanci ga masu ɗaukar Da'awah, kuma suna yaudarar Musulmi da ruɗu.

Many realities and occurrences have confirmed that the like of this action and approach either lead to despair and inaction or that the reigns are handed over to those who are infiltrators who then go on to provide services to the disbelievers in the name of Islaam and Da’wah. The current regimes will exploit such a matter in the dirtiest of manners as they distort the Haqaa’iq (truths), malign the Da’wah carriers and mislead the Muslims by deception.

Saboda haka, wannan hanya ko tafarkin samar da wani ƙarfi ko iko da nufin shelanta Daular Musulunci ba daidai ba ne kuma yana da hatsari. Yana cinye masu ɗaukar da'awa, yana murguɗa da'awar, yana kuma haɗa da munkaraat (ayyukan sharri) a cikinsa, kuma yana kai ga yanke ƙauna, yana kuma jawo ta.

Therefore this method or path towards generating or establishing a force or power in order to announce the Islamic State is incorrect and dangerous. It consumes the carriers of the Da’wah whilst distorting the Da’wah and it also includes Munkaraat (evil acts) within it and it leads to and causes despair.

Wannan yana nufin sauya wani iko da ke cikin al'umma ko wani sashi nata, domin ya zama tallafi da goyon baya ga da'awar Haqq, maimakon ya zama tallafi da goyon baya ga Baatil da tsarinsa. Anan ne Ahl ul-Quwwah Wal Man'ah (mutanen iko da ƙarfin hana), a wurin da aka shirya aka kuma tanadar domin kafa Khilafah, za su sanya ikonsu da ƙarfinsu a matsayin tallafi da goyon baya ga Haqq da kuma aiwatar da Musulunci. Haqaa'iq (gaskiyoyi)

This is to transform an existing power present within the society or part of it so that it can become a support and prop for the Da’wah of Haqq instead of being a support and prop for Baatil and its system. This is where the Ahl ul-Quwwah Wal Man’ah (People of power and preventative force), in a place which has been made ready and prepared for the establishment of the Khilafah, place their power and capabilities as a support and prop for the Haqq and for the application of Islaam. The Haqaa’iq (truths)

suna da tasiri a kan tunanin mutane, da akidunsu da biyayyarsu, yayin da Da'wah zuwa ga Musulunci ke fitar da mutane daga duhu zuwa haske. Yana canza su zuwa masu goyon bayan Da'wah ta Haqq da masu ɗaukar Da'wah, da kuma abokan gaba na tsarin mulki da gwamnatocin da ke ɗauke da ƙiyayya a gare su. Kamar yadda al'ummar Musulmi ke canzawa, sauyin wannan ɓangare na mutane yana faruwa kuma yana cika, har su zama masu kare aiwatarwa da tabbatar da Musulunci.

have an effect upon the thoughts of the people, their concepts and loyalties, whilst the Da’wah to Islaam takes people out of darkness and into the light. It transforms them into supporters of the Da’wah of the Haqq and of the carriers of the Da’wah and enemies of the ruling systems and regimes who carry hatred towards them. In the same way as the Ummah is transformed, the transformation of this faction of the people takes place and is completed so that they become protectors of the application and implementation of Islaam.

Baya ga ci gaba da kiran mutane zuwa Musulunci ta hanyar fafatawa ta fikira da gwagwarmayar siyasa, tare da ciyar da Ummah da ra'ayoyi da tunanin Musulunci, kiran kuma yana bukatar wata hanya da ta mayar da hankali kan wannan kungiya ta hanyar shirin musamman. Wannan kuwa domin su shirya don ba da cikakken biyayyarsu ga cikakken aiwatar da Musulunci ba tare da wani sharadi ko kayyadewa ba. Wannan shi ne Talab An-Nusrah (neman goyon baya don kafa iko). Karfin da ake bukata domin samun biyayyarsu ga wannan ra'ayi shi ne ikon da ya wajaba, wanda ya isa wajen shelanta Daula, fadada ikonta, hana tawaye a cikinta, da kare ta a cikin gida da waje.

In addition to the continuation of the Da’wah to Islaam by engaging in the intellectual clash and political struggle whilst feeding the Ummah with the concepts and thoughts of Islaam, the Da’wah also requires an approach that focuses upon this group with a special programme. This is so that they can be ready to offer their complete loyalty to the complete implementation of Islaam without any condition or stipulation. This then is the Talab An-Nusrah (seeking of the support to establish the authority). The force that is required for its loyalty to be taken upon this idea represents the necessary power that is sufficient to announce the State, expand its authority, prevent rebellion within it and protect it internally and externally.

Saboda haka al'umma ta zama daskararriya kuma a rufe ga da'awa, cutarwar da aka yi wa Musulmai ta zama ba za a iya jurewa ba, amma Annabi ﷺ ya ci gaba da da'awarsa ba tare da ya canza komai ba, ba tare da yin zagon kasa ba, ba tare da neman faranta wa kowa rai (daga cikin kafirai) ko yin ciniki da yin yarjejeniya. Ya yi haka ne da goyon bayan Allah (SWT) da kuma kulawarSa.

The society therefore became frozen and closed off to the Da’wah, the harm inflicted upon the Muslims became unbearable and yet the Nabi (saw) continued in his Da’wah without changing anything, making flattery, seeking to please anyone (from the disbelievers) or bargaining and making deals. He (saw) undertook this with the support of Allah (swt) and under His care:

Shugabannin Quraishawa sun yi ta murna game da sanyin karɓar da Da'awar ta samu, sai Abu Jahl ya sanar da su: "Ku ci gaba da bin addinin kakanninku har sai Allah ya yi hukunci tsakaninmu da shi" (Seerah Ibn Hishaam).

The leaders of Quraish gloated about the coldness of reception to the Da’wah and Abu Jahl announced to them: ‘Continue upon the Deen of your forefathers until Allah brings judgment between us and him’ (Seerah Ibn Hishaam).

A cikin wannan yanayi da wannan hali, Allah (SWT) ya umarci Annabinsa ﷺ da neman goyon baya (nusrah). An ambata a cikin Fat'h ul-Baari (shafi na 220, juzu'i na 7): Al-Hakim, Abu Nu'aym da Bayhaqi sun ruwaito cewa 'Ali Bn Abi Talib (RA) ya ce:

In this condition and these circumstances Allah (swt) commanded His Nabi (saw) to seek the Nusrah. The following was mentioned in Fat’h ul-Baari (p220 Vol. 7): Al-Haakim, Abu Na’eem and Bayhaqi recorded that ‘Ali Bin Abi Taalib (ra) said:

Ma'anar gabatar da kansa ga kabilun da aka ambata a nan shi ne Annabi ﷺ ya gabatar da kansa da da'awarsa ga shugabannin kabilu, domin su ba shi kariya da tushen goyon baya ga da'awarsa. Don haka neman wannan nusra ba ra'ayi ko salo kawai ba ne, a'a, hukunci ne na Shari'a da Allah (SWT) ya umurci Manzonsa da shi. Hanya ce ta Shari'a ko mafita ta Shari'a, ko kuma hanyar Shari'a (tsari) domin cimma manufar Shari'a.

Presenting himself to the tribes mentioned here means the Nabi (saw) present himself and his Da’wah to the chiefs of the tribes so that they would provide him with protection and a support base for his Da’wah. This seeking of the Nusrah is therefore not merely an opinion or s style but rather it is a Hukm Shar’iy that Allah (swt) had commanded His Messenger with. It is a Shar’iy treatment or solution or a Shar’iyah Tareeqah (method) in order to achieve a Shar’iy objective.

Neman Nusrah (Talab un-Nusrah) hanya ita ce hanyar Shari'a, kuma babu wata hanya dabam. Wannan ya nuna ta yadda Manzon Allah ﷺ ya ɗauki wannan aiki kuma ya ci gaba a kansa ba tare da karkata daga gare shi ba, ko ɗaukar wata hanya dabam. Hakan ya kasance duk da ƙin yarda da adawar da ya fuskanta, da kuma duk da cewa an toshe masa duk hanyoyin duniya da ake iya gani a gabansa.

Seeking the Nusrah (Talab un-Nusrah) is the Shar’iy way and there is no other way. This is indicated by the Messenger’s (saw) undertaking this action and his continuation upon it without diverting from it and adopting another method. This was in spite of all the rejection and opposition that he encountered and in spite of all foreseeable worldly paths having been blocked in front of him.

Annabi (ﷺ) ya sanar da mu game da wannan, da kuma yanayin da da’awa ta kasance, lokacin da Allah (SWT) ya umurce shi ya nemi goyon baya (nusrah), tare da yadda mutane suka karɓe shi da waɗanda ya nemi goyon bayansu. ‘Aisha (RA) ta tambaye shi (ﷺ) wata rana game da rana mafi wahala da ya taɓa fuskanta a rayuwarsa, alhali ita tana tsammanin cewa ita ce ranar yakin Uhud. Ita (RA)

The Nabi (saw) informed us of this and about the situation of the Da’wah when Allah (swt) commanded him to seek the Nusrah, in addition to how he was received by the people and by those whom he had sought the Nusrah from. ‘Aa’ishah (ra) asked him (saw) one day about the most difficult day that he had faced in his life whilst she had thought that it was the day of the battle of Uhud. She (ra)

Ya ce: "Shin ka taɓa ganin wata rana mai tsanani fiye da ranar Uhud?" Sai ﷺ ya amsa:

said: ‘Have you come across a day that was of greater severity than the day of Uhud?’ He (saw) replied:

Ya nemi kariya da goyon baya daga wajen mutanen Nufoodh (tasiri) da Man’ah (karfi/kariya), wato shugabannin mutanen At-Taa’if. Sai dai sun ki amincewa da shi da mafi munin nau’ikan ƙi, sannan suka tsokano matasansu da 'yan iskansu gare shi, suka jefe shi da duwatsu har ta kai ga ƙafafunsa biyu masu daraja sun cika da jini. Ba ya iya samun wanda zai goyi bayansa ko ya kare shi ba, sai ya yi ta yawo ba tare da sanin inda zai je ba, kuma bai iya shiga Makkah ba. A wannan lokaci ne ﷺ ya

He (saw) had requested the protection and support from the people of Nufoodh (influence) and Man’ah (force/protection) i.e. The Chiefs of the people of At-Taa’if. However they rejected him with the worst forms of rejection and then incited their youth and thugs against him and they threw rocks at him to the point where his two noble feet were covered in blood. He (saw) was not able to find someone to support or protect him and so he wandered aimlessly and he was not able to enter Makkah. It was at this point when he (saw)

ya yi addu'a da addu'arsa mai shahara:

supplicated with his famous Du’aa:

Ta haka ne Annabi ﷺ ya bayyana cewa babu karkata ko kauce wa daga biyayya ga Allah (SWT) da bin umarnin Sa, koda kuwa dukkan hanyoyi sun rufe a gaban bawa. Nassosi sun bayyana a fili cewa Annabi ﷺ yana neman Nusrah (taimako) akan abubuwa biyu.

In this way the Nabi (saw) declared that there was no swerving or diverting away from the obedience to Allah (swt) and from following His commands, and even if all the paths have been closed down in front of the servant. The texts have clearly explained that the Nabi (saw) use to seek the Nusrah for two matters:

Don a kare shi da kuma hana shi cutarwa, domin ya sami damar isar da saƙo da kira zuwa ga Allah cikin kwanciyar hankali da tsaro.

To protect him and prevent him from harm so that he would be able to convey the message and invite to Allah in a comfortable and secure environment.

Don't translate just to the sentence above: it's the English original, and it contains no mention of the Prophet, so no ﷺ is needed. Here is the Hausa translation: Don't translate just to the sentence above: it's the English original, and it contains no mention of the Prophet, so no ﷺ is needed.

To provide him with all that they possessed of power and capability in order to be able to establish his State.

Game da batu na farko, to, an bayyana shi ta hanyar abubuwa da dama da suka tabbata.

As for the first issue, then it has been made apparent from a number of realities:

Ibn Ishaq ya ce:

Ibn Ishaq said:

Daga cikin waɗannan rubuce-rubuce akwai kuma riwayar da Al-Haakim ya ruwaito daga Jaabir Bin ‘Abdullah (ra) a cikin ‘Al-Mustadrak’ (bisa sharuddan Saheehaini):

From amongst these texts there is also the narration related by AlHaakim from Jaabir Bin ‘Abdullah (ra) in ‘Al-Mustadrak’ (upon the conditions of the Saheehaini):

Don haka abin da ke sama yana nuna neman Nusrah da ma'anar neman kariya ga kansa da kuma neman taimako don ya iya aiwatar da Da'wah da isar da ita.

The above therefore illustrates the seeking of the Nusrah with the meaning of seeking protection for himself and to enable him to be able to undertake the Da’wah and convey it.

Kashi na biyu: Wannan shi ne neman goyon baya (nusrah) domin manufar samun mulki, ba kawai domin isar da saƙo ba. An nuna wannan kuma an yi nuni zuwa gare shi a cikin nusoos (nassoshi) waɗanda suka haɗa da:

As for the second issue: This is the seeking of the Nusrah for the purpose and sake of attaining the rule and not only for the sake of conveying the message. This has been indicated and guided to in the Nusoos (texts) which include:

Abin da ke nuna kuma yake jagora zuwa ga ƙin karɓar taimako (nusrah) wanda aka sanya masa sharuɗɗa da ƙayyadaddun yanayi, a lokacin da taimakon yake don neman mulki.

The indicates and guides to the rejection of accepting the Nusrah in which conditions are placed and stipulated in the case where the Nusrah is for the sake of taking the rule.

Mun kuma da hujja daga tattaunawar da ta faru tsakanin Annabi (saw) da Abu Bakr (ra) a gefe guda da shugabannin Banu Shaiban a daya gefen. Ga abin da aka ambata a cikin littafin ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ na Ibn Hishaam:

We also have as evidence the dialogue that took place between the Nabi (saw), Abu Bakr (ra) on one side and the chiefs of Bani Shaibaan on the other. The following is what was mentioned in the book: ‘Ar-Rawd Al-Anf Fee Tafseer As-Seerah An-Nabawiyah’ by Ibn Hishaam:

Abu Bakr ya tambaya: 'Ya yawan adadinku yake?'.

‘Abu Bakr asked: ‘How large is your number?’.

Ɗaya daga cikin shugabanninsu mai suna Mafrooq ya ce: "Mu mun kai sama da dubu, kuma dubu ba za a ci ta cikin sauƙi ba (ko ta ƙaramin rukuni ba) (wato tana da yawa)."

One of their leaders called Mafrooq said: ‘We number more than one thousand and a thousand will never be defeated easily (or by a small group) (i.e. it is substantial)’.

Abu Bakr ya tambaya: ‘Menene matsayin Man’ah ɗinka (ƙarfin hana aukuwar abu)?’

Abu Bakr asked: ‘What is the level of your Man’ah (preventative force’?

Mafrooq ya ce: "Jihadi wajibi ne a kanmu, kuma kowace kabila tana da wani lokaci na tsanani" (watau, mu mutane ne da suka saba da yaki).

Mafrooq said: ‘The struggle is obliged upon us and every people has a point of seriousness’( i.e. we are people well used to war)

Abu Bakr: ‘Mene ne sakamakon yaƙi tsakaninku da abokan gābanku?’ Mafrooq: ‘Idan muna yaƙi, muna cikin ɗaya daga cikin fushinmu, yaƙin kuma yana zafi.... Mun fi son dawakanmu a kan yaranmu, kuma mun fi son makamai a kan dabbobin da ake tsiyayar madara daga cikinsu. Nasara daga Allah take, wani lokaci tana ƙarewa a kan rinjayenmu, wani lokaci kuma a kan rinjayenku. Ana ganin cewa kai ɗan’uwan Quraishawa ne?’ Abu Bakr: ‘An sanar da kai cewa shi ne Manzon Allah ﷺ? Ga shi (can).’

Abu Bakr: ‘What is the result of war between you and your enemies?’ Mafrooq: ‘When we fight we are in one of our furies and the battle is enraged.... We prefer our horses to our children and we prefer weapons to milking animals. The victory comes from Allah, sometimes it ends in our favour and sometimes against us. It appears that you are a brother of Quraish?’ Abu Bakr: ‘You have been informed that he is the Messenger of Allah? Here he is (over there)’.

(Ahmad da Al-Baihaqi ne suka rawaito shi, Al-Haakim ya tabbatar da cewa Saheeh ne, Adh-Dhahabi kuma ya amince da hakan. Ibn Katheer ya ce a cikin Seeratunsa: Wannan Isnaad (silsilar rahotanni) Jayyid ne (mai kyau) bisa sharadin Muslim. Ibn Hibbaan ya tabbatar da cewa Saheeh ne.)

(Recorded by Ahmad and Al-Baihaqi, and was classified as Saheeh by Al-Haakim and agreed upon by Adh-Dhahabi. Ibn Katheer said in his Seerah: This Isnaad (chain) is Jayyid (good) according to the condition of Muslim. Ibn Hibbaan classified it as Saheeh).

Ana kiran wannan Bai'ah da Bai'at ul-Harb (alkawarin yaƙi) saboda ta amince da amfani da ƙarfi da takobi don kare aiwatar da Musulunci da kare Annabi ﷺ da Sahabbansa (rah).

This Bai’ah was called the Bai’at ul-Harb (the pledge of war) because it approved of the use of force and the sword to protect the application of Islaam and protect the Nabi (saw) and his Sahaabah (rah).

Bayan kammala wannan Bai'ah, Annabi ﷺ ya umarci sahabbansa da yin hijira zuwa Madina. Sai suka tafi, sannan Annabi ﷺ tare da Abu Bakr (ra) suka fara tafiyar hijirarsu a ranar daidai da shugabannin Makka suka yi shirin kashe shi. Isowarsa Madina ya nuna shelar kafuwar Dawlar Musulunci da mulkin Shari'a. Madinatul Munawwara ta zama wurin kafuwa da tallafi ga Dawlar Musulunci da tabbatar da Hakimiyyar Allah a bisa doron ƙasa.

After the completion of this Bai’ah the Nabi (saw) commanded his companions to make Hijrah to Al-Madinah. So they went and then the Nabi (saw) accompanied by Abu Bakr (ra) began their journey of Hijrah on the very same day that the chiefs of Makkah had agreed to kill him. His arrival in Al-Madinah signified the announcement of the Islamic State and the sovereignty to the Shar’a. Al-Madinah AlMunawwarah represented the establishment and support point for the Islamic State and the realisation of the Haakimiyah of Allah upon the earth.

Wannan don haka yana bayyana gaskiyar neman Nusrah da muhimmancinta dangane da kafa Daular Musulunci. Yana nuna cewa aiki ne mai amfani, cewa umarni ne daga Allah Ta'aala, kuma hanya ce wadda Nabi ﷺ ya bi wajen kafa Daular Musulunci. Saboda haka ba salon zaɓi ba ne na samun mulki. A'a, hukunci ne na Shar'i daga cikin Ahkaam (hukunce-hukuncen) Tareeqah. Haka kuma yana bayyana cewa babu wata hanya madaidaiciya a zahiri banda wannan hanya.

This therefore makes clear the reality of seeking the Nusrah and its importance in respect to the establishment of the Islamic State. It shows that it is practical, that it represents a command from Allah Ta’Aalaa and that it is the way in which the Nabi (saw) established the Islamic State. As such it is not a style of choice for the rule to be attained. Rather it is a Hukm Shar’iy from amongst the Ahkaam (rulings) of the Tareeqah. It also makes clear that there is no correct method in reality other than this method.

Muna roƙon Allah Ta'ala ya shirya mana da kuma ya tanadar mana taimako mai ƙarfi nan ba da daɗewa ba, wanda ta hanyarsa za mu kafa Daular Musulunci wadda za ta aiwatar da Musulunci, ta kawo daraja da ƙarfi ('Izzah) ga Musulunci da Musulmi, ta kawar da zalunci (Zhulm) da rashin adalci daga gare su, ta kawar da Yahudawa masu mamaye ƙasa, ta kori kafirci da mulkin mallaka, kuma ta gudanar da Al-Jihaad Fee Sabeel Allah. Kuma babu wani abu cikin wannan da yake da wuya ga Allah.

We ask Allah Ta’Aalaa to ready and prepare for us the capable Nusrah soon by which we will establish the State of Islaam that will apply Islaam, bring honour and might (‘Izzah) to Islaam and the Muslims, remove the Zhulm (oppression) and injustice from them, remove the usurping Jewish State, expel the Kufr and colonialism and undertake Al-Jihaad Fee Sabeel Allah. And none of this is a difficult matter for Allah.