Lokacin da Musulunci ya bayyana cewa saƙonsa saƙo ne ga dukkan ɗan Adam, kuma ya haramta zuwa kotu da neman hukunci ga wanin Shari'a, bai bar al'amarin da bayaninsa ga ra'ayin wanda yake son yin biyayya ba. Haka kuma bai sanya shi uzuri ko izini ga wanda yake son cimma wannan manufa ya bi hanyar da yake so, yana zaɓar salon da ya ga dama bisa ra'ayinsa ba. Maimakon haka, ya sanya hanya da tsarin da Annabi ﷺ ya bi a matsayin bayani wajibi da dole ne a bi, domin a sanya wannan tunani a wurinsa daidai na aiki, kuma an umarce mu da bin sa.

When Islaam explained that its message is a message for the whole of mankind and forbade going to judgement and rulings to other than the Sharee’ah, it did not leave the matter and explanation to the discretion of the one who wanted to obey. Similarly, it did not make it an excuse or permission for the one who wished to accomplish this purpose to go about it choosing whatever style that he wished relying on his own discretion. Rather it made the path and methodology that the Nabi (saw) proceeded along as the obligatory explanation that must be followed in order to place this thought in its correct place of application and we have been commanded to follow it.

Allah (SWT) ya ce:

Allah (swt) said:

Ahkamin Musulunci ba a iyakance su ga bayanin mafita ga halin dan Adam, dangantakarsa da wasu, da matsalolinsa kadai ba. Haka kuma sun hada da hukunce-hukuncen da suka shafi aiwatar da wadannan hukunce-hukuncen a zahiri. Misali, Musulunci ya haramta sata, kisan kai da zina, kuma ya umarci imani, ibada da sauran al'amura. Bai wadatu da umarni da haramce-haramce kadai ba, inda duk wanda ya so ya bi su zai iya yi, wanda kuma ya so ya saba musu zai iya yi idan ya so. Maimakon haka, Musulunci ya hada da hukunce-hukuncen da ke sa mutane su mika wuya ga wadannan hukunce-hukuncen. Saboda haka ya umarci a yanke hannun barawo, a yi wa mazinaci da wanda ya yi zina bulala ko a jajjefe shi, a kashe mai kisan kai da mai ridda...

The Ahkaam of Islaam are not limited to explaining the treatments (solutions) for the human’s reality, his relationships (with others) and his problems. It also includes the Ahkaam (rulings) related to the practical implementation of these rulings. So for example Islaam has forbidden theft, murder and Zinaa whilst it has commanded Imaan, ‘Ibaadah and other matters. It did not suffice itself to the commands and prohibitions alone, where the one who wishes to abide by them can do so whilst the one who wishes to go against them can do so if he so wished. Rather Islaam includes the Ahkaam that make the people submit to these rulings. So it commanded the cutting of the hand in respect to the thief, lashing or stoning for the fornicator and adulterer, the killing of the murderer and apostate...

Allah (SWT) ya ce:

Allah (swt) said:

Kuma Ya ce (SWT):

And He (swt) said:

Kuma Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

Kuma manufar waɗannan hukunce-hukuncen ita ce a aiwatar da mafita da magungunan Musulunci a cikin al'umma. Saboda haka, duk wanda imaninsa ya yi rauni har ba ya hana shi aikata laifi, sai a hana shi, a tsoratar da shi, ko a tilasta masa ta hannun Sarki (mai iko).

And the purpose of these Ahkaam is to make the Islaamic treatments and solutions implemented and applied within the society. So the one whose Imaan is weakened so that it does not constrain him is then prevented, deterred or compelled by the Sultaan (the authority).

Waɗannan su ne Ahkaam (hukunce-hukunce) waɗanda ke sa mutane su miƙa wuya ga ikon Shari'a da Haakimiyyah na Allah (SWT).

These represent the Ahkaam (rulings) that make the people submit to the sovereignty of the Shar’a and the Haakimiyyah of Allah (swt).

Waɗannan su ne hukunce-hukuncen da suke sa a aiwatar da Musulunci, don haka ba kawai umarni da hani ba ne da mutum yake bi ko ba ya bi gwargwadon son ransa da sha'awarsa. Wannan shi ake kira Tariqah, wato hanya ko tsari na Shari'a wanda dole a bi, wanda kuma ba a halatta a karkata daga gare shi zuwa wani abu dabam domin cika umarni. Misali, domin hana sata, ba a halatta a musanya hukuncin yanke hannu da hukuncin daurin kurkuku ko kisa ba, haka kuma ba a halatta a yar da hukuncin mai ridda ko mai zina ko a musanya waɗannan hukunce-hukunce da wasu ba, da sauransu.

And these are the Ahkaam that make Islaam implemented so that they are not only commands and prohibitions which the person abides by or does not abide by in accordance to his motivations and inclinations. This is what is called the Tareeqah i.e. the Shar’iah method or manner that must be abided by which is not allowed to be diverted from to something else in order to fulfil the command. So for example, to prevent thievery it is not permitted to exchange the punishment of cutting the hand with the punishment of imprisonment or death just as it is not permitted to abandon the punishment for the apostate or the fornicator or exchange these punishments for others and so on.

Musulunci ya sanya Hukuma (mulki) ko Dawla (Jiha) ta zama hanyar tabbatar da tunanin Musulunci a aikace. Al’umma za ta ci gaba da kasancewa da wadanda za su fita daga Musulunci, su saba wa dokokinsa (Ahkaam) su kuma yi kokarin hallakawa ko raunana shi, yayin da hatsari zai ci gaba da kewaye shi. Saboda haka zai zama wajibi ga mutane su kasance da wani Tsari (Nizhaam) da zai rike harkokinsu ya kuma tafiyar da su. Zai zama wajibi a samu Dokar Mulki da Tsarin Mulki wanda ke bukatar kasancewar wata hukuma ko iko da zai goyi bayan wannan Tsari domin aiwatar da Musulunci, kula da talakawa da harkokin siyasarsu bisa ga Shari’a. Saboda wannan dalili, Dawlar Musulunci, wato Dawlar Khilafah, ita ce hanyar rayuwar Musulunci.

Kuma ya ce ﷺ:

And he (saw) said:

Wajibi ne ga Daular Musulunci ta zama daula guda ɗaya, kuma al'ummar Musulunci ta zama al'umma guda ɗaya.

It is obligatory for the Islamic State to be one single State and the Islamic Ummah one single Ummah.

Ya ce ﷺ:

He (saw) said:

Kuma ya ce ﷺ:

And he (saw) said:

Da kuma:

And:

A inda hanyar (Tariqah) da za a bi wajen tabbatar da tunanin Musulunci ko cimma manufarsa, wato aiwatar da Musulunci da yada da'awarsa ga duniya, ita ce Daular Khilafah, kuma wannan abu bai cika ba tukuna, to a wannan yanayi wannan hanyar ta zama manufar Al'ummar Musulmi, kuma wajibi ne a sanya ta a mahallin aiwatarwa, kuma wajibi ne a bi hanyar Shar'iyya (tsarin aiki) domin mayar da wannan manufa ta zama gaskiyar da aka cimma kuma aka kammala. Wannan ita ce hanyar da Annabi (ﷺ) ya bi lokacin da yake kiran mutane zuwa ga imani da miƙa wuya ga addinin Allah, alhali mutane ba su amsa masa da kyau ba, kuma masu iko da ƙarfafan ƙungiyoyi suka yi yaƙi da shi. To me Annabi (ﷺ) ya yi domin ya kai ga manufarsa, kafa Daular Musulunci da kuma ba addinin Allah Ta'ala iko da daraja?

In the case where the method (Tareeqah) for the realisation of the Islamic thought or arriving at its objective, which is implementing Islaam and carrying its Da’wah to the world, is the Khilafah State, is an absent and unfulfilled obligation. In this case this Tareeqah becomes the objective of the Islamic Ummah and it is obligatory to place it within the context of application and it is obligatory to follow the Shar’iyah Tareeqah (methodology) for making this objective a realised and accomplished reality. It is the same Tareeqah that the Nabi (saw) proceeded along when he called the people to Imaan and submission to the Deen of Allah whilst the people did not respond positively to him and the authorities and dominant forces fought him. So what did the Nabi (saw) do in order to arrive at and reach his objective, establish the Islamic State and bring power and honour to the Deen of Allah Ta’Aalaa?

Ayyukan Annabi ﷺ wajen kafa Daular Musulunci ba ayyuka ne da suka kubuta gaba ɗaya daga alamomin Shari'a ba, kamar yadda wasu malamai masu kusanci da masu mulki suka dage a kai.

The actions of the Nabi (saw) to establish the Islamic State were not actions which were completely free from Shar’iyah indications as some of the ‘Ulamaa who are close to authorities have insisted upon.

Yana wakiltar wata Manhaj (hanyar tafiya) da nassoshin Alkur'ani Mai Girma da matsayin Annabi ﷺ game da maganganunsa da ayyukansa suka shiryar da ita, domin ya bayyana tsarin aiki na Shari'a wajen cimma wannan manufa.

It represents a Manhaj (methodology) guided to by the texts of the Qur’aan Al-Kareem and the stances of the Nabi (saw) in respect to his statements and actions as he made clear the Shar’iy manner of working to reach this objective.

A takaice, lamarin ya kasance kamar haka:

In brief this was as follows:

1) Yana haɗuwa da waɗanda suka yi imani da shi a cikin ɓoye, yana kuma shigar da su cikin halaqaat (ƙungiyoyin karatu), yana koya musu sabon addini. Yana renon su da sabon tarbiyya har su zama mutane masu halayen Musulunci a cikin tunaninsu da halayensu na ciki, ra'ayoyinsu su zama na Musulunci, har su yi imani da manufar da aka halicce su don ita. Sun zama wata sabuwar kutla (tafi/ƙungiya) a cikin al'umma. An bambanta su da akidarsu, tunaninsu, ji-ji-ginsu, halayensu, manufarsu da burinsu.

Wannan yana tare da wasu rubuce-rubuce da yawa waɗanda ke wakiltar tsayayyiyar hanya da manhaji dangane da yanayin alaƙar da ke tsakanin Gaskiya (al-Haqq) da da'awarta, da kuma tsakanin Ƙarya (al-Baatil) da gwamnatinta (tsarin mulkinta).

This is in addition to many other texts which are representative of a firm methodology and Tareeqah in respect to the nature of the relationship between the Haqq and its Da’wah and between the Baatil and its State (regime).

3) Mafi tsananin nau'ikan azabtarwa, ƙirƙira, murdiya da ɓata gaskiya an aikata su ga Manzon Allah ﷺ

3) The most severe forms of torture, fabrication, distortion and misrepresentation were practised upon the Messenger of Allah (saw)

da Sahabbansa (rah). Wannan bai karkata ko raunana su daga Musulunci ba, sai suka jure, suka dage, suka ci gaba ba tare da sun sassauta ko sun sauka daga komai na Musulunci ba. Sun ki yin ciniki da sasantawa ta kowace hanya, sun ki duk wani jaraba da kyauta ta sha'awa, ko su karɓi wani yanki na iko su amince da mafita ta rabi. Sun ki karɓar kuɗi da zai sa su zama mafi arziki a cikin mutane, kuma ba su amince su bauta wa Ubangijin mutanen na shekara guda ba, sannan su bauta wa nasu na shekara guda.

and his Sahaabah (rah). This did not divert or discourage them from Islaam and they endured, persevered and continued whilst not compromising or stepping down from anything from Islaam. They rejected to bargain and compromise in an absolute manner, they rejected all enticements and inducements or to take a part of the authority and accept a partial solution. They refused to take money that would make them the richest of the people and they did not accept to worship the people’s God for a year and then worship theirs for a year.

Allah (SWT) ya ce:

Allah (swt) said:

Kuma Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

Ya ci gaba da bayyanawa da yada da'awarsa, yana karyata kufri da tunaninsa, yana gargadin kafirai game da azabar Allah, kuma yana nadama da tsawatarwa ga imaninsu.

He (saw) continued to explain and make evident his Da’wah, discredited Kufr and its thoughts, warned the disbelievers of Allah’s punishment and lamented and rebuked their beliefs.

4) Lokacin da hare-haren mugunta na kafirci da shugabanninsa suka karu, suka ga cewa Muhammad ﷺ bai karaya ba, bai yi sulhu ba, kuma bai yi ciniki ba, kowace kabila wadda take da Musulmi a cikinta ta yi gaggawar shiga cikin yaƙin azabtarwa da kisa a kansu. Matsayin da aka ɗauka mai ƙarfi ne, yana dogara ga ginshiƙi mai tsayawa na imani, yana riƙe da ƙarfi da igiyar Allah (SWT) mai ƙarfi da tsayayyiya.

4) When the malicious attacks of Kufr and its leaders increased and they saw that Muhammad (saw) did not despair, compromise or bargain, each of the tribes who had Muslims within them eagerly went ahead in a campaign of torture and murder against them. The stance and position taken was resolute relying upon a firm pillar of Imaan, holding firmly upon the strong and solid rope of Allah (swt).

Ya ci gaba da kiran mutane zuwa addini (Da'wah) ta hanyar muhawara ta ilimi da gwagwarmayar siyasa. Ya ba wasu daga cikin sahabbansa (rah) shawarar yin Hijira domin su kiyaye addininsu, yayin da wasu daga cikinsu suka ɓoye a cikin Makka. Duk da wannan yanayi, ﷺ bai taɓa yin sassauci ba, bai yi sulhu ba, kuma bai dakatar da Da'wah ɗinsa ba. Sa'ad da al'umma suka zama masu sanyi da rashin amsa kiran Da'wah, a ƙarƙashin wani ƙarfi mai zalunci, sai Annabi ﷺ ya juya zuwa wasu kabilu yana kiransu zuwa Musulunci tare da neman goyon baya daga gare su, domin ya isar da saƙonsa, kuma domin su ba da Nusrah wajen aiwatar da Musulunci.

He (saw) continued in his Da’wah with the intellectual clash and political struggle. He recommended for some of his Sahaabah (rah) to make Hijrah to preserve their Deen whilst some of them were hidden within Makkah. Despite this situation he (saw) never made concessions, compromised or halted his Da’wah. Then when the society became cold and unresponsive to the Da’wah, under an oppressive force, the Nabi (saw) turned towards other tribes inviting them to Islaam and seeking support from them so that he could convey his message and so that they could provide the Nusrah for the application of Islaam.

5) Annabi ﷺ ya ci gaba da neman Nusrah a ayyukansa, kuma bai daina haka ba duk da munanan amsoshi masu tsauri da ya samu, domin yawancin shugabannin kabilu sun ƙi kiransa da shawararsa. Sai dai Allah (SWT) ya riga ya ƙaddara masa birnin Madina, inda mutane da yawa suka karɓi Musulunci, kuma inda al'umma ba ta yi yaƙi da da'wah ba kamar yadda ya faru a Makka. Daga cikin waɗanda suka karɓi Musulunci akwai shugabanni da sarakunan kabilu da iyalai, don haka Annabi ﷺ ya nemi Nusrah (tallafin abin duniya) daga gare su domin kafa Daular Musulunci a Madina. Sa'ad da suka amince da hakan, sai ya ƙulla da su alkawari na biyu na Al-'Aqabah, wanda aka sani da Bai'at ul-Harb (Alkawarin yaƙi), kuma alkawari ne na kafa Daular Musulunci. Daga nan ya yi Hijrah (ƙaura) zuwa Madina, kuma bayan isowarsa aka kafa Daular Musulunci.