Tun daga farkon Musulunci gwagwarmaya da arangama tsakanin Kufr da Imani ta kasance mafi tsanani. Bata taba tsayawa ko da rana guda ba, kuma ba zata taba tsayawa ba, ko an ji karar takobi ko sautin jiragen sama, ko ba a ji ba.

Since the dawn of Islaam the struggle and clash between Kufr and Imaan has been at its severest. It has not ceased for a day and it will never stop whether the striking of the swords or the sounds of aircraft are heard or not heard.

Lallai gwagwarmayar da ke tsakanin Haqq da Baatil ta fara, kuma ta tsananta, tun daga lokacin da Allah (swt) ya halicci Aadam (as), ya koya masa, ya umurce shi, ya kuma hana shi. Umurnin Allah da haninsa sun wakilci Haqq, kuma duk abin da ya saba masa ko ya karkata daga gare shi ya wakilci Baatil.

Indeed the struggle between the Haqq and the Baatil began and became severe from the time that Allah (swt) created Aadam (as) and taught, commanded and forbade him. The command of Allah and his forbidding represented the Haqq and everything that was in opposition to it or diverted away from it represented the Baatil.

Allah (SWT) ya halicci Adam (AS) da matarsa, sannan ya ce musu duka biyun:

Allah (swt) created Aadam (as) and his wife and said to them both:

Sai dai shugaban ɓatanci da ƙarya ya kawo musu kwarin gwiwa, ya ce musu:

However the chief of misguidance and falsehood whispered to them and said:

Don haka wannan ya zama farkon aikin yaudara da ɓata wa, kuma Allah (SWT) ya riga ya yi wa Aadam (AS) gargaɗi kuma ya koya masa cewa Shaiɗan maƙiyinsa ne:

This therefore represented the very first act of deception and misguidance and Allah (swt) had warned and taught Aadam (as) that Shaytaan was his enemy:

Hakika kiran da'wah zuwa ga gaskiya da imani ya ginu ne bisa bayyana gaskiyoyi (Haqaa'iq) da tsayuwa a kansu, kuma ya ginu bisa bambance gaskiya da karya a kowane al'amari da lamari. Gaskiyar al'amura da abubuwa ita ce take kai ga imani, kuma saboda wannan dalili ayoyi da yawa suka zo suna bukatar mutum ya yi nazari da tunani a kan dukkan abin da aka halitta, domin ya san gaskiyoyi, ya manne da su, kuma ya tsaya a kansu. Gaskiyar al'amura ita ce take kai ga sanin gaskiya, da sanin abin da yake daidai, da kare mutum daga fadawa cikin kuskure da laifi, da abin da hakan ke haifarwa na bin hanyoyin Shaidan.

Indeed the Da’wah of the Haqq and Imaan is established upon revealing the Haqaa’iq (truths) and upholding them and it is established upon distinguishing the right from the wrong in every issue and case. The Haqaa’iq (triuths) of matters and things is what leads to the Imaan and it is for this reason that many Aayaat have come demanding from the human to examine and think about all what has been created so that he can know the Haqaa’iq, stick to them and uphold them. The Haqaa’iq (truths) of matters is what leads to knowing the truth, what is correct and protects from falling into error and mistake and what results from that in terms of following the paths of Shaytaan.

Allah (SWT) ya ce:

Allah (swt) said:

Baya ga waɗannan, akwai wasu ayoyi masu yawa waɗanda ke kira da gayyatar mutum zuwa ga bincike, tunani, zurfafa tunani da lura.

In addition to these there are many other Aayaat that call and invite the human being to examine, think, ponder and reflect.

Duk wanda ya sanya Haqaa'iq (gaskiyar al'amura) a matsayin tushen tunaninsa, kuma ya gina a kansu cikin tsari mai kyau, to Allah zai ba shi Tawfeeq (taimako da dacewa) har ya isa ga gaskiya. Kiran mutane zuwa ga Haqq (gaskiya) yana ƙara samun ƙarfi da tabbaci muddin al'amura sun bayyana sarai kuma a fili kamar yadda suke a zahirin gaskiyarsu. Lokacin da Musulunci ya bukaci mutane su yi Imaan, bai bukace su yi Imaan da wani al'amari da ya saba wa Haqaa'iq ba, ko kuma wanda ba a gina shi a kansu ta hanya mai kyau ba.

The one who makes the Haqaa’iq (truths/facts) the basis of his thought and builds upon that in a sound manner then Allah will give him the Tawfeeq to arrive to the truth. Calling and inviting to the Haqq (truth) increases in firmness and certainty as long as matters have been made clear and manifest upon their true reality. When Islaam demanded from the people to have Imaan it did not demand from them to have Imaan in any matter that contradicted with the Haqaa’iq or was not built upon them in a sound manner.

Allah (SWT) ya umurci mutane su yi imani da Mala'ikun, da Littattafai, da Manzanni, da Ranar Alkiyama, da Aljanna da Wuta, waɗanda dukkansu al'amura ne da hankali ba zai tabbatar ko ya tabbatar da su ba. Saboda haka, ba a buƙaci imani da waɗannan ba sai bayan da Allah (SWT) ya aiko Manzo domin ya sanar da su waɗannan gaskiyoyi, waɗanda ba su faɗa cikin iyakar hankula ba, don haka ba za su shiga cikin fagen tunani da bincike ba.

Allah (swt) commanded the people to believe in the Malaa’ikah (angels), the Kutub (books), the Rusul (Messengers), the Day of Judgment and Al-Jannah (paradise) and the Naar (fire of hell) which are all matters that the mind cannot affirm and prove. Therefore belief in these was not demanded until after He (swt) had sent a Messenger to inform them about these Haqaa’iq (truths/facts) which do not fall within the scope of the senses and as such they cannot fall under the area of thought and examination.

Sa'ad da Allah (SWT) ya aiko Annabinsa Muhammadu (ﷺ) da dukkan Annabawansa, tsira da addu'o'i su tabbata a gare su duka, don su sanar da mutane Gaskiyoyin (haqiqanin al'amura) da ba za a iya isa gare su ta hanyar hankali ba, kuma don su sanar da su umarninsa da hanin Allah, Ya (SWT) bai aiko da mutum irin kowane mutum ba dangane da yiwuwarsa ga karya, ƙarya, mantuwa ko kuskure.

And when Allah (swt) sent His Nabi Muhammad (saw) and all of His Anbiyaa (prophets), peace and prayers upon them all, to inform the people of the Haqaa’iq (truths) that cannot possibly be arrived at by way of the mind and to inform them of his commands and prohibitions, He (swt) did not send a man like any other man in respect to his susceptibility to truth, lying, forgetfulness or mistake.

Saboda haka Alƙur'ani ya gayyaci bincike game da hakikanin halitta da fahimtar Haqaa'iqinta (gaskiyoyinta), domin a samu gaskiya da fahimta madaidaiciya ga kowane al'amari da lamari bisa tushensu. Ya kafa Haqaa'iq a cikin cikakkiyar hanya, ba tare da sharadi ba:

Therefore the Qur’aan invites study of the reality of the creation and to comprehend its Haqaa’iq (truths) so that the truth and right understandings for every issue and case can be arrived at built upon it. It has established the Haqaa’iq in an absolute manner:

Allah (SWT) ya ce:

Allah (swt) says:

Tushen da mutanen Imani da Haqq suke dogara a kansa a cikin gwagwarmayar da ke tsakanin Haqq da Baatil (gaskiya da karya) su ne Haqaa'iq da suka shafi halitta (duniya), mutum da rayuwa, baya ga Haqaa'iq na Addinin Musulunci.

The basis which the people of Imaan and the Haqq rely upon in the struggle between the Haqq and the Baatil (truth and falsehood) is the Haqaa’iq related to the creation (universe), the human and the life in addition to the Haqaa’iq of the Deen of Islaam.

Da'war zuwa ga Gaskiya tana mai da hankali ga bayyana abubuwa, al'amura da hakikanin al'amura bisa ga ainihin hakikaninsu (Haqeeqah). Da'war zuwa ga Batanci (karya) kuwa, tana mai da hankali ga makantar da mutane daga Haqaa'iq (ainihin hakikanai), tana sanya tunanin karya a cikinsu, domin a yaudari hankula, ko a lalata ra'ayi daidai da tunani mai kyau, ko kuma a sa Batanci ya zama kamar Gaskiya, ko Gaskiya ta zama kamar Batanci. Babban abin da wannan Da'wa ke damuwa da shi shi ne yi wa Batanci ado, kyautata shi da jan hankali zuwa gare shi, har sai ya zama an karɓe shi.

The Da’wah to the Haqq is concerned with the explanation of things, matters and realities upon their true reality (Haqeeqah). The Da’wah to Baatil (falsehood) on the other hand concerns itself with blinding people from the Haqaa’iq (true realities), inserting false concepts within them so that the senses are deceived or so that the correct view and sound thought is corrupted or so that the Baatil is imagined to be the Haqq or the Haqq imagined to be Baatil. Its Da’wah’s main concern is to adorn the Baatil, beautify it and entice towards it so that it becomes accepted.

An haka an kwatanta wannan a cikin wannan Aya mai daraja:

This has been illustrated in the following Noble Aayah:

Saboda haka, wannan shi ne abin da Iblis ya yi lokacin da ya nemi ya sa Adam (as) ya yi zunubi:

This therefore is what Iblees did when he sought to cause Aadam (as) to slip (up):

Hakika gaskiyar bayyananniya wadda ke takaita jigon gwagwarmayar da ke tsakanin gaskiya da karya ita ce: mutanen Baadil (karya) za su yi wa karya, rudu da batattaka kwalliya, suna matsawa da dagewa cewa su ne gaskiya da hakika. Suna da’awar cewa su ne suke wakiltar Sunan (dokoki na halitta masu maimaita kansu) na halitta da rayuwa, Sunan ci gaba, bunkasa da farfado da al'umma, kuma su ne suke wakiltar manufa, fata da hanyoyin samun ceto. A lokaci guda kuma suna karkata zuwa ga Haqaa’iq (gaskiya/hakika) ta gaske suna murguda su, suna nuna su a matsayin karya da yaudara, ko kuma cewa al'amura ne marasa yiwuwa, na zato da kamar mafarki, suna yaudarar mutane game da nasu da’awa da kamun kai.

Indeed the clear true reality which summarizes the essence of the struggle between the truth and the falsehood is that the people of Baatil (falsehood) will beautify the falsehoods, misconceptions and misguidance whilst insisting and maintaining that they represent the truths and facts. They claim that they represent the Sunan (natural recurring laws) of the creation and life, the Sunan of progress, development and revival, and they represent the aims, hope and means to salvation. At the same time they approach the real Haqaa’iq (truths/facts) and distort them portraying them as falsehoods and deceptions or that they are impossible matters, illusionary and a mirage whilst deceiving the people in respect to their own claims and pretences.

Daga cikin manyan alamu kuma mafi hatsari na koma baya, ko ga mutum ne ko ga jama'a, akwai riko da kuskure, ruɗu da ƙarya, alhali ana ɗaukar su a matsayin gaskiya (Haqaa'iq) ana karɓar su a matsayin ra'ayoyi (Mafaaheem). Idan sun zama ra'ayoyi, sai tunani ya ginu a kansu, sannan halaye, ɗabi'u da ayyuka su ma su ginu a kan tunanin. Karɓar waɗannan tunani na kuskure zai kai ga fid da zuciya, gazawa da haɗin kai da abokan gaba. Wannan ita ce asara ta gaske, kuma tana haifar da ruɗani, dimuwa da mika wuya, baya ga ƙara lalacewa da koma baya.

From amongst the most prominent and dangerous signs of the decline, whether this applies to individuals or groups, is the holding on to the errors, delusions and falsehoods whilst believing them to be Haqaa’iq (truths) and adopting them as concepts (Mafaaheem). If they were to become concepts, thoughts would then be built upon them, which the behaviour, conduct and actions in turn are built upon. The adoption of these erroneous thoughts would then lead to despair, failure and a partnership with the enemy. This is the real loss and it generates confusion, bewilderment and surrender in addition to increased deterioration and decline.

Misali: Ka dauki al'ummomin Larabawa da al'ummomin Musulmi a cikin kasashen duniyar Musulunci wadanda suka yarda da shugabanninsu, karairayinsu da yaudararsu lokacin da suka yi ikirarin cewa suna aiki don hadin kan Larabawa ko na Musulunci, don korar mulkin mallaka, 'yantar da kasashe da mutanensu, da lokacin da suka yi ikirarin cewa za su magance talauci da koma-baya gaba daya, da kuma Dawlar Yahudawa.

Example: Take the Arab peoples and Muslim peoples in the lands of the Islamic world who have believed their leaders, their lies and their deceptions when they claimed that they were working towards Arab or Islamic unity, to expel colonialism, liberate the lands and its people and when they claimed that they will deal decisively with underdevelopment and with the State of the Yahood.

Ummah da mutanenta ba su fahimci a lokacin nan ba cewa masu mulkinsu maƙiya ne a gare su da kuma ga addininsu. Ba sa cikin Ummah, kawai maƙaryata ne kuma yaudara ne, amma Ummah ba ta fahimci hakan sosai ba, sai dai sun amince da su ma sun yi musu tafi. Mun lura cewa sakamakon ya zama akasin manufofin, domin matakan koma baya da talauci sun ƙaru, yayin da rarrabuwa da tsaga suka tsananta, kuma ƙasashen sun ƙara zama masu saurin fuskantar ƙarin rarrabuwa da tsaga. Maimakon korar masu mulkin mallaka, ƙasashen mulkin mallaka sun kafa sansanonin soja da dama, suka kuma ƙara riƙe ƙasashen Musulmi da mutanensu da ƙarin ƙwarewa. Manyan ƙasashe sun mamaye ƙasashen da mutanensu ta hanyar kamfanoninsu, ƙarfinsu da dokokinsu. Kuma maimakon 'yantar da Falasɗinu, sun kammala amincewa da kafa ƙasar Yahudawa, tare da amincewa da haƙƙinta na wanzuwa cikin lumana.

Zalunta, jami'ai da cin amana sun ɓoye ainihin munanan gaskiyarsu, suka rufe ta da kalamai masu kyau da taken da aka ƙawata. A lokaci guda kuma suna kai hari ga waɗanda ke nufin fallasa jabun su da bayyana taken karyarsu da tushen tunaninsu. Saboda haka suna aiki don toshe muryoyi da rufe harsuna domin kada gaskiya ta bayyana. Za su yi ta yada zarge-zarge na ƙarya a kansu, yayin da suke mu'amala da su da wuta da ƙarfe, da daurin kurkuku da kisa. Wannan kuma yana wakiltar ɗaya daga cikin Haqaa'iq (gaskiyoyi) ko Sunan (dokokin halitta da ke maimaituwa) dangane da gwagwarmayar tsakanin Haqq da Baatil. Shugabannin kafirci da ƙarya sun zargi Manzon Allah ﷺ da cewa mawaƙi ne, mai duba, mai sihiri, cewa wani mutum ne ya koyar da shi, kuma cewa yana kawai ba da labarun da tatsuniyoyin zamanin da.

The tyrants, agents and traitors have hidden their true hideous reality and covered it up with beautiful statements and adorned slogans. At the same time they target those who aim to expose their forgery and reveal their fake slogans and bases of thought. So they work to muffle the voices and silence the tongues so that the true reality is not revealed. He will spread false accusations against them whilst dealing with them with fire and iron, imprisonment and murder. This also represents one of the Haqaa’iq (truths) or Sunan (natural recurring laws) in respect to the struggle between the Haqq and the Baatil. The leaders of Kufr and falsehood accused the Messenger of Allah (saw) of being a poet, soothsayer, magician, that he was taught by a human and that he merely related the stories and legends of old.

Sun azabtar da shi (saw) da kuma azabtar da Sahabbansa (rah), yayin da shugabannin kafirai daga kowace kabila suka far wa wadanda suka karbi Musulunci daga cikin kabilunsu, suna azabtar da su tare da neman kwace su daga addininsu. Lallai wannan Sunnah ce daga cikin Sunnoni na gwagwarmayar tsakanin Al-Haqq da Al-Baatil. Note on the rules: the original has "(saw)" as an abbreviated honorific, so per the instructions it should be replaced with ﷺ after the Prophet's mention. Applying that rule, the correct output is: Sun azabtar da shi ﷺ da kuma azabtar da Sahabbansa (rah), yayin da shugabannin kafirai daga kowace kabila suka far wa wadanda suka karbi Musulunci daga cikin kabilunsu, suna azabtar da su tare da neman kwace su daga addininsu. Lallai wannan Sunnah ce daga cikin Sunnoni na gwagwarmayar tsakanin Al-Haqq da Al-Baatil.

They tortured him (saw) and they tortured his Sahaabah (rah) whilst the chiefs of the disbelievers from every tribe pounced upon those who had embraced Islaam from their tribes, torturing them and attempting to take them away from their Deen. Indeed this is a Sunnah from amongst the Sunan of the struggle between Al-Haqq and Al-Baatil.

Daga cikin yaudarar da ta fito daga shaiɗanun mutane da aljanu akwai yadda suka zana hoto cewa farfaɗowa tana dogara ne ga haɗuwa da su da karɓar tsare-tsarensu na ilimi da al'adu da manhajojinsu. Masu mulki da ke aiki a matsayin wakilansu da kafofin watsa labarai a nau'o'insu daban-daban sun taimaka musu wajen haka. Haka kuma sun ilimantar da waɗanda suka yi mamaki da su daga cikin 'ya'yan Ummah. Ta haka kafiri mai mulkin mallaka ya zama mafi girman misali ga waɗanda aka yi wa mulkin mallaka. Akwai ma waɗanda ke himmatuwa wajen ƙarfafawa da ƙara riƙon mai mulkin mallaka a kansu da ƙasashensu, alhali ana yaudarar su da imani cewa suna yaƙarsa a zahiri. Misali: Suna cewa sharadin farfaɗowa, ci gaba da bunƙasa shi ne kwanciyar hankalin tattalin arziƙi, kuma ana auna wannan da kuɗin shigar kowane mutum, alhali rayuwar mutum mai mutunci ana auna ta ne da wannan kuɗin shiga da suke amfani da shi wajen tsara masa mafi ƙarancin matsayi (mai dacewa). Haka kuma, domin cimma kwanciyar hankalin tattalin arziƙi, wajibi ne a banbanta hanyoyin samun kuɗin shiga ko riba, ko kuma a gudanar da wasu takamaiman ayyuka. Ta haka ne mabiya Iblis da zuriyarsa suka iya aiwatar da yaudarar su da ɓatarwarsu a kan ƙasashe da mazaunansu. Kayan aikinsu a wannan fanni su ne masu mulki da wakilansu waɗanda suka yi wa kwakwalwa lalata daga cikin masu ra'ayin boko da waɗanda suka lalace. Suna ba da shawararsu tare da karkatar da ita zuwa kowace ƙasa ko ƙungiya ta hanyar da ke kare muradunsu, alhali suna kwashe wa Ummarmu Aƙidarta da addininta.

Saboda waɗannan tunani, da ɓatattun ma'anoni da ruɗi, matsalar Musulmi ko manufarsu ba ta ƙara zama 'yantar da ƙasashensu daga Kufr ba, da aiwatar da addininsu da isar da da'awarsa ga ɗan Adam, kuma ba ta ƙara zama fuskantar kafiri mai mulkin mallaka da korarsa ba, sai dai ta koma ga ci gaban tattalin arziki kawai. Lokacin da Musulmi suka yi imani da haka, sai ya zama wajibi a kansu su nemi taimako da dogara ga mai mulkin mallaka, saboda shi ƙwararre ne kuma ci gaba ne a fannin tattalin arziki. Sai suka tsara musu shirye-shirye, suka kuma ba su shawararsu.

Due to these thoughts, corrupt definitions and deception the problem of the Muslims or their objective was no longer the liberation of their lands from Kufr, the application of their Deen and carrying its Da’wah to mankind, and it was no longer confronting the colonial disbeliever and expelling him, but rather it had become confined to economic development. When the Muslims believed this, it then became obligatory upon them to seek assistance and reliance upon the colonialist because he is an expert and economically progressed. They then provided the plans for them and provided their advice.

Misali: Wata Jiha kamar Saudiyya ta karkata, bisa umarnin masu mulkinta, zuwa ga Amurkawa tare da sauran kafirai.

For example: A State like Saudi has inclined, by way of instruction from its rulers, towards the Americans amongst other disbelievers.

Sun ba su shawara cewa dole ne su bambanta ko su ƙara hanyoyin samun kuɗin shiga domin farfaɗowa, kuma cewa ba daidai ba ne su dogara da man fetur kawai. Sannan idan muna son bambanta da ƙara hanyoyin samun kuɗin shiga a Saudiyya, maimakon mu nufi kafa da bunƙasa masana'antu na zamani kuma masu ci gaba, Shaiɗan yana ba mu shawara (saboda tsananin kulawarsa da damuwarsa a kanmu) cewa farkon ci gaba da bunƙasa dole ne ya fara ne daga noma. Haka kuma aka yi, Saudiyya ta kafa, tare da taimakon mutanen ruɗu, ayyuka da nufin mayar da hamada noma, a yi amfani da ita wajen noma da shuka alkama. Sakamakon haka shi ne samar da alkama a kan kuɗin da ya zarce farashinsa da darajarsa a kasuwa sau da yawa. Duk da haka, saboda wannan ya zama wajibi domin farfaɗowa, Gwamnati ta ci gaba da ƙarfafa wannan aikin noma, tana ba mutane ƙwarin gwiwa da cewa za ta saya musu amfanin gonarsu a farashi mafi girma ma fiye da kuɗaɗensu masu tsada ƙwarai. Sai mutane suka fara shigo da shi, ko yin fasa-ƙwabri da shi, ko sayen shi daga kasuwanni a farashinsa na yau da kullum, sannan su sayar wa Gwamnati. To wane irin hankali ne zai iya amincewa da wannan shirin, yana ganin cewa hanya ce ta farfaɗowa? Shin wannan ba misali ne na ji, gani da hankali ba su aiki ba ne?

They advised them that they must diversify or multiply the sources of income in order to revive and that it is incorrect for them to rely on oil and petrol alone. Then when we want to diversify and increase the sources of income in Saudi, instead of aiming to establish and develop modern and advanced manufacturing and industry, the Shaytaan advises us (out of his deep care and concern for us) that the beginnings of progress and development must start with agriculture. And so it was, Saudi established with the assistance of the people of deception, projects aimed at reclaiming the Sahara, utilising it for agriculture and growing wheat. The result of this was the production of wheat at a cost exceeding its market price and value many times over. However, because this was essential for the sake of revival, the State continued to encourage this agricultural project and provided the incentive to the people by saying that they would purchase their produce from them at even higher prices than their already incredibly high costs. The people then went about importing it, or smuggling it or buying it from the markets at its usual price before then selling it to the State. So what kind of intellect is it that can be convinced of this planning and that it represents the path towards revival? Is this not an example of the hearing, sight and mind not functioning?

Duk wannan yaudara tana haɗuwa da makantar da mutane daga gaskiya, domin shugabannin ƙarya suna matuƙar taka-tsantsan da lura wajen hana Musulmi farkawa zuwa ga gaskiyar sabuntawa da hanyar da ake cimma ta. Saboda haka suna sadaukar da kai wajen hana Musulmi kula da Aqeedah da Sharee'ah nata. Aqeedah nata ita ce kaɗai ingantacciyar kuma gaskiyar mai bayani kan al'amura, kuma babban abin da ke haɗa kanta da girmanta. Sharee'ah nata kuwa ita ce tushen dukkan mafita ga dukkan matsalolinta, kuma tana ɗaya daga cikin muhimman abubuwan haɗin kanta. Ita ce ke jagorantar mutane zuwa hukunci madaidaici, tana haɗa ra'ayoyinsu, tana bayyana musu maƙiyansu da abokansu, da abin da yake nagari da abin da ake ƙi, kuma tana umurtar su da su manne da riƙo da Haqaa'iq (gaskiyoyi) kamar yadda suke.

All of this deception is combined with blinding people from the truths because the leaders of falsehood are extremely guarded and attentive in respect to the Muslims not awakening to the true reality of revival and the manner by which it is realised. For this reason they are dedicated to preventing the Muslims from paying attention to her Aqeedah and her Sharee’ah. Her Aqeedah is the only valid and true explainer of matters and the main factor for her unity and her greatness. And her Sharee’ah is the source of all solutions for all of her problems and is also one of the most important factors of her unity. It is what directs the people to the correct judgement, unifies their viewpoints and specifies for them their enemies and friends, that which is good and that which is objectionable, and it commands them to stick and bind to the Haqaa’iq (truths) as they are.

Yawan Musulmai a yau, da faɗin ƙasashensu, da dimbin albarkatun ƙasa da dukiyoyinsu, da biliyoyin kuɗaɗensu, sun zama la'ana da abin fushi a gare su maimakon zama albarka. Wannan kuwa saboda farfaɗowa ba ta zuwa ta hanyar arziki, ko albarkatun ƙasa, ko dukiyoyi, ko tattalin arziki, kamar yadda ba ta zuwa sakamakon kasancewar Malamai masu yawa ba.

The huge number of Muslims today, their wide and expansive lands, their endless natural resources and treasures and their billions in wealth have been a curse and source of indignation upon them rather than a blessing. This is because revival does not occur by way of wealth, natural resources, treasures and the economy just as it is not the result of having great numbers of ‘Ulamaa’.

Lokacin da Musulmi suka riƙe Akidarsu cikin tsari na hankali da siyasa, sun iya zama al'umma mafi girma kuma mafi yawa a duniya cikin ɗan gajeren lokaci, kuma su ɗauki matsayin ƙasa ta farko a duniya. Wannan yana nuna mana muhimmancin kasancewar tunani na asali daga inda tsari ko tsare-tsare da dokoki ke fitowa, waɗanda ke magance dukkan matsaloli da buƙatun da ke tasowa a cikin mutum da kuma a zahiri. Haka lamarin yake a Musulunci, inda tunanin gaskiya ne, daidai ne, kuma yana dacewa da ainihin gaskiyar al'amura da abubuwa.

Hanyar canji da farfaɗowa tana farawa ne da nazari da tunani game da Haqaa'iq (gaskiyar al'amura) na duniya, na ɗan Adam da na rayuwa. Don haka tana faruwa ta hanyar wayewar hankali, da riko da gaskiyoyin da manne musu, tare da kasancewa cikin faɗaka game da rashin fahimta da ke karkatar da mutum daga waɗannan Haqaa'iq kuma ta sa ya fāɗa cikin ɓata. Wannan manne da Haqaa'iq shi ne hanyar zuwa Imani, sannan bayan haka hanyar fahimtar dukkan al'amura bisa ga gaskiyarsu ta asali (Al-Haqaa'iq). Shi ne ma'auni ga dukkan mutane, ga dukkan yanayi, da ga dukkan maganganu.

The path towards change and revival begins by study and thought about the Haqaa’iq (true realities) of the universe, the human and the life. It therefore occurs by way of an intellectual awareness and by holding fast and adhering to the truths whilst being attentive to the misconceptions that divert from these Haqaa’iq and make one fall into misguidance. This adherence to the Haqaa’iq represents the path towards Imaan and the path, after that, towards comprehending all realities according to their true realities (Al-Haqaa’iq). It is the measure for all people, for all situations and for all propositions.

Allah ya yi wa Ash-Sheikh Taqiy ud Deen An-Nabhaani rahama saboda maganarsa: 'Wajibi ne a gyara fahimtar al'amura a tsakanin mutane baki daya'. (At-Takattul Al-Hizbiy, shafi na 20). Kuma ya ce: 'Wajibi ne a jawo hankali ga al'amura biyu: Na farko: Rashin fahimtar da ta faru dangane da Haqaa'iq. Na biyu: Rashin fahimtar da ke karkatar da mutum daga Haqaa'iq.... Saboda haka, wajibi ne a kula da rashin fahimta, kuma wajibi ne a manne da Haqaa'iq a riƙe su da ƙarfi, kuma wajibi ne a sami zurfin tunani da gaskiya a tunani domin a kai ga Haqaa'iq (gaskiya/hakikanin gaskiya).' (At-Tafkeer, shafi na 88).

May Allah’s mercy be granted to Ash-Sheikh Taqiy ud Deen AnNabhaani due to his statement: ‘It is necessary to correct the concepts about matters amongst the people as a whole’. (At-Takattul Al-Hizbiy p20). And he said: ‘It is necessary to bring the attention to two matters: The first: The misconceptions that have occurred in respect to the Haqaa’iq. Secondly: The misconceptions that divert away from the Haqaa’iq.... For that reason it is necessary to pay attention to the misconceptions and it is also necessary to adhere to the Haqaa’iq and to take hold of them with an iron grip, and it is necessary to have depth in the thought and sincerity in the thinking to arrive at the Haqaa’iq (truths/true realities). (At-Tafkeer p88).

Saboda haka, dole ne Musulmi su mai da hankali ga tunani, ra'ayoyi, hanyoyi, tsare-tsare da ma'anonin da ake yaɗawa a tsakaninsu, kuma dole ne su bincika su, su soki su, kuma su tace su, domin su kawar da kuskure da ƙarya da ke cikinsu.

The Muslims must therefore pay attention to the thoughts, opinions, methodologies, plans and definitions that are being propagated amongst them and they must examine, critique and sift through them so as to get rid of the errors and falsehoods that exist within them.