Yaudara da ɓatarwa da aka yi game da rashin yiwuwar kafa Daular Musulunci da rashin yiwuwar ci gabanta, domin kafirai ba za su bar wani ƙoƙari ba a kan haka. Suna ƙirƙira da kitsa gaskiyar ƙarya game da illolin Khilafah (Mafaasid), suna gogewa da share gaskiya da hakikanin abubuwa, suna murɗa tarihi, kuma suna danne waɗanda ke kira zuwa ga Musulunci. A cikin kafafen watsa labaransu na ɓatarwa da yaudara, suna mai da hankali kan rarrabuwar kan Musulmi da rauninsu, a lokaci guda kuma suna mai da hankali kan ƙarfin kafirai da girman ikonsu. Daga cikin wakilansu, waɗanda suka ɗaga taken Musulunci amma suka kawo wa Musulmi shan kashi da koma baya, sun mai da su shugabanni da misalai fitattu wajen karkatar da Musulunci da murɗa shi, da kuma karkatar da Musulmi. Duk wannan yana taimaka musu wajen sa Musulmi su faɗa cikin yanke ƙauna, da yaɗa yanayin damuwa da rashin bege. Idan yanke ƙauna ta samu tushe mai ƙarfi a zukatan Musulmi, to babu makawa hakan zai kawar da su daga aiki, kuma ba za su taɓa yin aiki don kafa Daular Musulunci ba.

As for the deception and misleading that has occurred in regards to the impossibility of establishing the Islamic State and the impossibility of it continuation as the disbelievers will spare no effort in regards to that. They create and invent false truths in regards to harmful effects of the Khilafah (Mafaasid), they erase and wipe out the truths and true realities whilst fabricating the history and repressing those who call to Islaam. They focus in their misleading and deceitful media upon the divisions between the Muslims and their weakness whilst focusing at the same time upon the capabilities of the disbelievers and their great powers and strength. They have made from some of their agents, who have raised Islamic slogans and brought defeat and regression to the Muslims, they have made from them prominent models and leaders in respect to distorting and twisting Islaam and the deviation of Muslims. All of which aids them to make the Muslims fall into despair and to spread the climate of depression and hopelessness. If despair was to find a firm foothold within the hearts of the Muslims then this would inevitably take them away from undertaking action and they will never work for the establishment of the Islamic State.

Kamar yadda nassosin Shari'a daga Alkur'ani da Sunnah ke jagoranci zuwa dawowar Daular Musulunci, da ikonta, da darajarta da karfinta, Musulmi suna da imani cewa za ta dawo. Duk da haka, mun lura cewa a cikin wadanda kunci ya tsananta a zukatansu, suna cewa kafa Khilafah ba don zamaninmu na yanzu ba ne, sai dai za ta faru bayan shekaru 100 ko bayan zamanoni, ko ma sai lokacin da Imam Mahdi ya zo. Wadannan hujjoji suna taka nasu rawar wajen karfafa rashin bege, kuma gwamnatoci suna yada su tare da turawa ta hanyar kafafen yada labaransu da wakilansu. Daga cikin wadannan wakilai akwai Ulamaa As-Salaateen (malaman sarakuna), muftin gwamnati ko jiha, da malaman talabijin wadanda gwamnatoci suka ba su izinin amincewa. Suna jagora da yaudarar Musulmi har su zama masu damuwa da al'amuran kansu kawai da wadanda suka shafi ibadarsu. Amma ra'ayin cewa Daular Musulunci kyauta ce da za a ba mutane lokacin da Allah (swt) ya so, ba tare da mutane sun yi aiki ko kokari dominta ba, wannan jahilci ne, alhali kuwa gwamnatocin yau suna nuna kiyayya ne da nufin tsoratar da Musulmi da razanar da su.

Because the Shar’iyah texts from the Qur’aan and the Sunnah guide to the return of the Islamic State, its authority, its honour and might, the Muslims possess the belief that it will return. However we have noticed in those in whom despair has become deeply rooted that they say that the establishment of the Khilafah is not for our current time but rather it will occur after 100 years or after generations or even when Imaam Mahdi arrives. These arguments play their own role in respect to reinforcing the hopelessness and they are promoted and pushed by the regimes via their media and their agents. Amongst these agents are the Ulamaa As-Salaateen (the scholars of the rulers), the regime or state Muftis and the TV ‘Ulamaa who have been given a rubber stamp by the regimes. They direct and mislead the Muslims so that they only become concerned about the individual private affairs and those related to their ‘Ibaadah (acts of worship). As for the idea that the Islamic State is a gift that will be gifted to the people when Allah (swt) wills without the people needing to act or work for it then this is ignorance whilst the regimes hostility in our current time is aimed at striking fear in the Muslims and intimidating them.

Akwai kuma wasu ƙungiyoyi da waɗanda ake kira 'Ulamaa, waɗanda ke iƙirarin cewa Musulunci ne, alhali kuwa suna aiwatar da ayyukan da ke ba da goyon baya ga gwamnatocin. Suna yin shiru idan aka aikata mugunta, suna nuna biyayya a fili gare su, suna yin adawa da masu hamayya da su a cikin al'amura marasa muhimmanci, kuma suna ba da hujjoji ga duk abin da gwamnatocin ke yi, suna amfani da dalilai irin su Maslahah, rashin iya aiki, ko abin da ke faruwa a zahiri. Ta dukkan waɗannan hanyoyi, suna karkatar da Musulmi daga tunanin Daular Musulunci da aiki don kafa ta, yayin da ake sa su gamsu da wasu hanyoyi da tafarki waɗanda kawai ke kai su ga ƙara ɓata, rauni da sabbin shan kaye.

There are also those movements and so-named ‘Ulamaa who claim to be Islamic whilst undertaking actions that provide support to the regimes. They remain silent when evils are committed, openly give loyalty to them, protest against their opposition in insignificant matters and provide justifications for all that the regimes do using arguments such as Maslahah, incapability or the reality. In all of these ways they therefore divert the Muslims away from the thought of the Islamic State and working to establish it whilst being made content with alternative courses and paths which just lead to their increased misguidance, weakness and new defeats.

Saboda waɗannan dalilai, dole ne Musulmi su fahimci sosai kuma su gane Haqaa'iq (gaskiyoyi) da suka danganci hakikanin abubuwa da Shari'a (dokokin Musulunci), sannan su auna kuma su tantance kowane tunani, hanya, ra'ayi ko mutum a kan ma'aunin Haqq (gaskiya).

For these reasons the Muslims must realise and fully comprehend the Haqaa’iq (truths) associated with the reality and the Shar’a (Islamic legislation) and to then weigh and measure every thought, methodology, opinion or person upon the scale of the Haqq (truth).

Aikin Musulunci da isar da Da'awarsa farilla ne, kuma ba zai yiwu a cika su ba sai da wata hukuma ta siyasa da take tabbatar da su, ta aiwatar da su, kuma take kare su daga tawaye ko rauni ga ikonta. Ina ƙara da cewa kasancewar wannan hukuma wani sashe ne daga cikin hukunce-hukuncen Musulunci, kuma Musulunci ya haramta aiwatar da duk wani tsari ko doka da ba a ɗauko ta daga Musulunci ba, yana mai bayyana hakan a matsayin neman hukunci wajen Taghoot (gumaka na ƙarya da ikon da ba shi da halacci).

The application of Islaam and carrying its Da’wah is Fard and these cannot possibly be fulfilled without a political entity that secures it, applies it and protects it from rebellion or weakness to its sovereignty. I will add further that the existence of this entity represents part of the Ahkaam of Islaam and Islaam has prohibited the application of any System or law that has not been taken from Islaam whilst describing this as going to judgment to the Taghoot (false illegitimate idols/sources):

Allah (SWT) ya ce:

Allah (swt) says:

Tsarin mulki da tsare-tsaren da ke kan karagar mulki a duniyar Musulunci a yau duk daga Munkar suke, kuma lallai suna wakiltar shugaban Munkar. Wajibi ne a shari'a a kawar da su, a maye gurbinsu, sannan a kafa Daular Musulunci a kan kufansu, wato Daular Khilafah, wadda ita ce kadai Daula ta halal ga dukkan Musulmai a fadin duniya.

The regimes and systems that are currently standing today in the Islamic world are all from the Munkar and indeed they represent the head of the Munkar. It is a Shar’iy obligation to bring them down, replace them and then establish the Islamic State upon their ruins, the Khilafah State, which is the only (legitimate) State for all of the Muslims upon the face of the earth.

Manzon Allah ﷺ ya ce:

The Messenger of Allah (saw) said:

Aikin shari'ar Musulunci da ɗaukar da'awarsa ba zai yiwu ba sai da wani ƙarfi da zai tabbatar da shi, ya kare shi, domin a iya aiwatar da Musulunci da ɗaukar da'awarsa. Wannan saboda Daular Musulunci wata hukuma ce ta siyasa da aka kafa bisa aiwatar da Musulunci a cikin gida da yada Musulunci a duniya ta hanyar da'awa da Al-Jihaad a waje. Wannan yana nufin Daular Musulunci ita ce hukumar zartarwa wadda ke aiwatar da kafa addinin Musulunci gaba ɗaya, don haka kafa Daular yana nufin akwai abubuwa biyu da ya zama wajibi a samar da su:

The application of Islaam and carrying the Da’wah is not possible without a power that secures it and protects it so that it can undertake the implementation of Islaam and carry its Da’wah. This is because the Islamic State is a political entity that is established upon the basis of the application of Islaam internally and the spread of Islaam to the world by way of Da’wah and Al-Jihaad externally. This means that the Islamic State is the executive implementing body to establish the Deen of Islaam completely and as such the establishment of the State means that two matters need to be brought into existence:

Samar da ra'ayin jama'a (Ra'y 'Aamm) wanda imani cikin Musulunci zai mamaye kuma ya yi galaba, da kuma samun wayewar kai ta gaba ɗaya (Wa'ie 'Aamm) game da wajibcin da ake ɗauka a kansa, aiwatar da shi, da kafa da kare Dawlarsa.

The generation of a public opinion (Ra’y ‘Aamm) in which the Imaan in Islaam dominates and prevails and the possession of a general awareness (Wa’ie ‘Aamm) in respect to the obligation that is being committed to it, its application and the establishment and protection of its State.

Samar da ƙarfi ko iko wanda zai tabbatar da aiwatar da Musulunci, ya kare shi, kuma ya mallaki ikon yada da'warsa ga duniya.

Bringing into existence the power or authority that will realise and accomplish the application of Islaam, its protection and possess the capability to spread its Da’wah to the world.

Waɗannan abubuwa biyu su ne ginshiƙin da aikin ƙwazo na kafa Daular Musulunci ke juyawa, kuma su ne ginshiƙin da fafutukar da ake yi da Kufuri, tsarukansa da waɗanda ke tsare su ke gudana a kai.

These two matters represent the axis that the serious Islamic work to establish the Islamic State revolves around and they represent the axis upon which the struggle with Kufr, its systems and those who guard them takes place.

Yana da muhimmanci a nuna anan cewa ba zai yiwu a yi aiki don samar da ƙarfin da zai aiwatar da Musulunci ba tun kafin a fara samar da ra'ayin jama'a a kansa a cikin al'umma da muhalli, da kuma shirye-shiryen aiwatar da shi. Haka nan ba zai yiwu a ayyana (ko a sanar da) Daular Musulunci ba tun kafin kasancewar ra'ayin jama'a na Musulunci wanda ke son kasancewarta, yake goyon bayanta, kuma yake kallonta a matsayin mafita ta Haqq, Waajib kuma madaidaiciya ga halin da take ciki da matsalolinta. Ba ya isa a ce Musulmai suna wanzuwa, cewa suna wakiltar Al'ummar Musulunci baki ɗaya, kuma akidarsu ta Musulunci ce. Wannan saboda ana buƙatar su zama Musulmai masu sanin Musulunci, ba waɗanda suka ɓata ko aka ruɗe su ba game da wajibcin aiwatar da shi, kasancewarsa a siyasance, ko irin yadda zai wanzu. Don haka idan Musulmai suna kira bisa ga kishin ƙasarsu ko kishin ƙabilanci ko raba addini da rayuwa ko dimokuraɗiyya, kuma shugabanninsu, tsarin mulkinsu, ko malaman masu mulki suna ruɗe su, da duk wani abu makamancin haka, to a wannan yanayin ba za su kasance a shirye ba. Za su ci gaba da kasancewa cikin waɗanda aka ruɗe da ƙarairayi da fahimta ta ƙarya, wanda hakan zai sa su rasa ƙarfin ruhi mai girma da ƙarfinsu. Idan an samar da kyakkyawar wayar da kai ta gaba ɗaya game da kafa Daular Musulunci da komawa ga tsarin rayuwar Musulunci, kuma kasancewar Daular Musulunci ya zama buƙatar Musulmai, to a lokacin ne zai zama wajibi a samar da ƙarfin da zai iya kafa tsarin Daular Musulunci, kawar da tushen goyon bayan kafirci da ƙarfinsa, sannan a aiwatar da Musulunci a wurinsa.

It is important to indicate here that it is not possible to work to bring about the power that will implement Islaam before first generating the public opinion for it within the society and the environments for it and the preparedness or readiness for its application. Similarly it is not possible to declare (or announce) the Islamic State before the existence of the Islamic public opinion that desires its existence, supports it and views it as a Haqq, Waajib and correct solution to its reality and issues. It is not enough to say that the Muslims exist, that they represent an Islamic Ummah in their entirety and that their Aqeedah is Islamic. This is because it is required for them to be Muslims who have awareness about Islaam and not misguided or deceived in respect to the obligation of its application, its political existence or the shape of its existence. So if the Muslims are calling based on their patriotism or nationalism or the separation of the Deen from life or democracy, and are being deceived by their rulers, systems, or the ‘Ulamaa of those in authority and anything similar, then in that case they would not be ready. They would remain as those who are deceived by the falsities and misconceptions which would caus them to lose their potent great spiritual strength and force. If the sound general awareness is brought into existence related to the establishment of the Islamic State and the resumption of the Islamic way of life, and the existence of the Islamic State has become a demand of the Muslims, then at that time it would be obligatory to bring about the power that will be able to establish the entity of the Islamic State, remove the Kufr support base and its power, and then apply Islaam (in its place).