Cikar manufar da Allah (SWT) ya halicci mutane domin ita ya dogara ne akan aikata ayyukan da, bisa ga yanayinsu, suke kai ga cimma ta. Wannan yana bisa ga dokokin Allah na duniya (Sunan), da takamaiman yanayin al'amura, al'ummomi da alaka, kuma yana bisa ga Ahkaam Ash-Shar'iyyah wadanda suke bayyana abin da ke Halal da abin da ke Haram. Ta haka matakan da ake dauka ko matakan da ake bi za su zama masu amfani kuma masu bin Shari'a, yayin da wadanda suke kokarin cimma wannan manufa za su kasance masu gaskiya, masu ikhlasi, masu tsanani a aiki da kuma masu dagewa.

The fulfilment of the objective for which Allah (swt) created mankind for requires the undertaking of actions which by their nature lead to its accomplishment. This is in accordance to the universal Sunan (rules/occurrences), the specificities of matters, societies and relationships, and in accordance to the Ahkaam AshShar’iyah which specify the Halaal and the Haraam. In this way the steps that it undertakes or its stages will be practical and in accordance to the Shar’iyah whilst those striving to achieve the accomplishment of this objective will be truthful, sincere, serious and committed.

Manufamin da ake nufi shi ne kafa wata hukuma ta siyasa da ta zartarwa wadda ke aiwatar da Musulunci. Wannan ita ce Daular Musulunci, kuma ba zai yiwu a cimma wannan al'amari ba tare da sharuddansa ba, ko ta hanyar abin da ba sharadi ba ne a gare shi. Wannan na nufin duk abin da ba ta yanayinsa ba zai kai ga kafa Daular, balle Daular Musulunci. Saboda haka, bai dace ba ga mai tunani ko mai hankali ya yi zaton cewa wannan zai tabbata kuma a cimma ta ta hanyar ayyukan ilimi ko kafa makarantu, gidajen renon yara, cibiyoyin ilimi da asibitoci, ko ta hanyar tara kuɗi daga masu arziki don raba wa talakawa. Ko da an yi irin waɗannan ayyuka da wasu makamantansu da niyya mai kyau, kuma ko da an ɗauke su a matsayin ayyukan alheri da sadaka, kuma ana ƙarfafa su, to duk da haka ba sa kai ga kawar da Ɗaguwa (azzalumai) da tsarinsu, kuma ba sa kai ga kafa Daular Musulunci ko wata daula. Sai dai da kyakkyawar fahimta, waɗannan ayyuka ba sa wuce abin da suke.

The aim and objective is to bring into existence a political and executive body that implements Islaam. This is the Islamic State and it is not possible to accomplish this matter in the absence of its causes or by that which is not a cause for it. This refers to anything that by its nature does not lead to the establishment of the State, let alone an Islamic State. It is therefore not correct for a thinker or serious person to think that this will be achieved and accomplished by educational actions or by establishing schools, nurseries, educational centres and hospitals, or by collecting money from the rich to be distributed amongst the poor. Even if these actions amongst others were undertaken with a sound intention and even if they are counted amongst the actions of goodness, charity and are recommended, they nevertheless do not lead to the removal of the Tawaagheet (tyrants) and their systems, and they do not lead to the establish of the Islamic State or any other State. Rather and with the best of considerations these actions do not go beyond what they are.

Wannan kamar mutum ne da yake son ya kawar da harin abokan gaba ta hanyar taimakon talakawa ko kafa makarantu da asibitoci, ko kamar wanda yake son hana kafirai cin zarafin jini, mutunci da dukiyar Musulmi ta hanyar kafa ƙungiyoyin agaji. Wannan ba abu ne mai amfani ko mai tasiri ba, kuma ba abin da Shari'a ta umarta ba ne. Bugu da ƙari, waɗannan ayyuka suna ƙarƙashin dokoki da tsarin kafirci, da dokokinsu da sharuɗɗansu.

This is like someone wanting to repel an attack of the enemy by assisting the poor or by establishing schools and hospitals, or like the one who wants to prevent the disbelievers from aggressing against the blood, honour and resources of the Muslims via the establishment of charitable associations. This is not practical or effective and it is not what the Shar’a has commanded. On top of this, these actions are ruled and governed by the systems of Kufr, their laws and their conditions.

Kamar yadda Salla ba za ta iya maye gurbin Azumi ba, haka kuma Azumi ba zai iya maye gurbin Salla ba, ko kuma kamar yadda Zakka, Hajji da Jihadi duk ayyuka ne daban-daban da ba za su iya maye gurbin juna ba, haka ma kungiyoyin agaji da cibiyoyin kudi da ilimi ba za su iya maye gurbin, ko mayar da su tamkar, tsarin Shari'a mai amfani kuma mai tsanani na kafa Hukunci (mulki).

Just as the Salaah cannot compensate for the Sawm and vice versa or just as the Zakaah, Hajj and Al-Jihaad are all separate actions that cannot compensate for each other, similarly the charitable associations and financial and educational organisations cannot compensate for, substitute or take the place of the practical and serious Shar’iy methodology for the establishment of the Hukm (rule)

ta hanyar abin da Allah (SWT) ya saukar. Amma idan waɗannan ayyuka ana ɗaukar su a matsayin hanya ta kafa Shari'ar Allah, ko kuma idan ana da'awar haka, to wannan zai zama hadari ga Ummah saboda ruɗi da ɓata kuzari da ke tattare da shi, da kuma abin da ke biye da shi ta fuskar haifar da fid da zuciya da abin da ke samuwa daga gare shi ta fuskar lalata addini. Akwai kuma hadarin ɓata ƙoƙari da abin da zai iya haifarwa ta fuskar ƙara tabarbarewa da ƙarfafa tsayuwar kafafun kafirai da wakilansu a cikin Ummah.

by what Allah (swt) has revealed. Rather if these actions are taken as a method to establish the Shar’a of Allah, or if this is claimed, then this would represent a danger for the Ummah due to the deception and venting of energy attached to it and due to what follows in respect to causing despair and what results from it in terms of the distortion of the Deen. There is also the danger of wasting efforts and what can result in terms of increased deterioration and strengthening the foothold of the Kuffaar and their agents within the Ummah.

Hanyar aiki ta gaba ɗaya don cimma wannan manufa ita ce wadda ke nufin ƙwace mulki daga hannun waɗanda ke mulki da abin da ba shi ba ne abin da Allah (SWT) Ya saukar. Ana cimma hakan ta hanyar kafa wata jam'iyya da ta ɗauki wannan lamari a matsayin manufarta. Za ta yi aiki a cikin Ummah domin ta shawo kanta kan wannan manufa, kuma za ta yi aiki domin canza tunani game da salon rayuwa, tsarin rayuwa, tsarin mulki da masu mulki. Za ta yi aiki domin samar da ra'ayin jama'a mai kyau da madaidaiciya wanda ya dace da wannan manufa, domin Ummah ta shirya ƙin amincewa da tsarin da ke kan mulki yanzu tare da dokokinsu, shari'unsu da shugabanninsu, don a rushe su a canza su, kuma a ba da goyon bayanta ga Musulunci, Daularsa da kare shi.

The practical method for achieving the objective, as a whole, is that which targets the taking of the authority from those who are ruling by other than what Allah (swt) has revealed. This is completed by founding a group that adopts this matter as its objective. It would work in the Ummah to convince her of this objective and it would work to change the thoughts related to the manner of living, the system of life, the ruling system and the rulers. It would work to generate a sound upright public opinion that is in line with this objective. This is so that the Ummah is prepared to reject the current standing systems along with their legislations, laws and rulers, to bring them down and change them, and to provide their support to Islaam, its State and towards its protection.

Kamar yadda Tareeqah (hanyar aiki) dole ta kasance mai amfani a aikace, haka kuma dole ta kasance daidai da Shari'a. Wannan saboda manufar ita ce kafa Hukunci (mulki) bisa abin da Allah (SWT) ya saukar, ba kowane irin mulki ba. Saboda haka, ba a halatta a keta tsarkin Shari'ah da saba umarnin Allah ba, a na kafa hujjar cewa hakan don kafa Ahkaam Ash-Shar'iyyah ne. Irin wannan hujja ba komai ba ce face karyar bayyananniya da uzuri mai muni. Ba ingantacciya ba ce a murguda Ahkaam na Musulunci, a yi yaudara, ko a kusanci baƙon ƙasashe da hujjar cewa ana musayar muradu ko ana kare muradu. Haka kuma hujjojin Daroorah (larura), rauni, ko kiyaye riba ba su inganta ba, domin dukkan waɗannan an haramta su bisa Shari'a, alhali kuma yin hujjar cewa za a yi amfani da su wajen hidima ga Musulmai ko kafa Daular Musulunci karya ce ga Addini da Ummah, kuma cin amana ce ta mataki na farko.

And just as the Tareeqah (method) must be practical it must also be in accordance to the Shar’a. This is because the objective is the establishment of the Hukm (rule) by what Allah (swt) has revealed and not just any rule. It is therefore not permitted to violate the sanctity of the Sharee’ah and go against the command of Allah whilst using the argument that it is for the purpose of establishing the Ahkaam Ash-Shar’iyah. The likes of this argument represents no more than a blatant lie and hideous justification. It is not valid to distort the Ahkaam of Islaam, use deception or be close to the foreigner using the argument that an exchange of interests is taking place or that interests are being safeguarded. Equally the arguments of Daroorah (necessity), weakness or preserving gains are not valid, as all of these are prohibited according to the Shar’a, whilst justifying them to be used for the service of the Muslims or for the establishment of the Islamic State represents a lie against the Deen and the Ummah and first degree treachery.

Allah (SWT) ya ce:

Allah (swt) said:

Mun koyi daga hanyar Annabi (saw) cewa ya kafa wata jama'a wadda ta yi imani da kafa Al'ummar Musulunci, da kafa Shari'ar Allah da yin aiki saboda ita. Mun kuma sani cewa ya yi aiki wajen kawar da akidun Kufr, da tunanin da ya lalace da al'adun da suka tsufa. Ya yi yaƙi da Kufr da shugabanninsa, kuma ya nemi Nusra sau da yawa don manufar karɓar Hukunci. Sannan Allah (swt) ya so ya ba shi abin da yake nema a Al-Madinah Al-Munawwarah, inda ya kafa Daular Musulunci. A duk tsawon wannan tafiya bai yarda da wata sulhu ba, ko janyewa, ko ciniki, ko lallashi ba, duk da cewa hanyoyi sun toshe a gabansa, da wahalhalun da Da'wah ke fuskanta, da fuskantar kauracewa da azaba. A cikin dukkan wannan ya kasance bayyananne, mai gaskiya, mai tsayuwa a kan gaskiya, mai nazari, mai tsanani, kuma mai daidaituwa cikin ƙudurinsa.

We have learnt from the method of the Nabi (saw) that he founded a Jamaa’ah (group) that believed in the establishment of the Islamic Society, the establishing of the Shar’a of Allah and working for its sake. We have also known that he (saw) worked to remove the Kufr ‘Aqaa’id (beliefs), the corrupted thoughts and worn out customs. He (saw) campaigned against Kufr and its leaders and he sought the Nusrah many times for the purpose of taking the Hukm (Rule). Then Allah (swt) willed to grant him what he was seeking in Al-Madinah Al-Munawwarah where he (saw) established the Islamic State. During this entire process he (saw) refused to make any compromises, stepdowns, bargaining or cajolery and this was despite the paths being blocked in front of him, the difficulties facing the Da’wah and being exposed to a boycott and torture. Throughout all of this he (saw) was clear, frank, truthful, objective, serious and resolutely firm.

Allah (SWT) ya ce:

Allah (swt) said:

Sesungguhnarsa wanda ya ke son canji, kuma yake son aiwatar da ra'ayin cewa Haakimiyyah (hakkin mulki) na Allah ne shi kaɗai, dole ne ya fahimta kuma ya gane cewa wannan ba zai tabbata ba face da kasancewar Ƙasar Musulunci, wato Ƙasar Khilafah. Haka kuma dole ne ya fahimci sosai cewa hanyar cimma hakan dole ce ta kasance ta Shar'iy, kuma saboda haka za ta zama ta aiki. Tunani game da hakan dole ne a takaita shi kaɗai ga matakan Shar'iyah na aiki. Wannan tafarki zai zama hanyarsa ke nan, kuma ta wannan hanya ne za a ɗauki Amanar kuma a ɗauki nauyinta.

Indeed the one who wishes for change and to implement the idea that the Haakimiyyah (right of rule) belongs to Allah alone, must realise and comprehend that this will not exist in the absence of the Islamic State, the Khilafah State. He must also understand fully that the method for achieving that must be a Shar’iy method and as a result it will be practical. Thinking in regards to it must be restricted alone to the practical Shar’iyah steps. This path will therefore be its methodology and by way of this methodology the Amaanah (trust) will be carried and undertaken.