Ɗaya daga cikin abubuwan da ke hana bin wannan tafarki da ɗaukar Amana, kuma dalili ne na neman hujjar karkata da murdiya, shi ne raunin Imani wanda ke sa zuciya ta gaji karkata da cuta, a lokaci guda kuma yana sa yankin Imani ya zama mara tsaro, wanda hakan ke kai ga bin son rai da ɓata (Dalaal), kuma ana neman tsari ga Allah daga hakan.

One of the matters that prevents following this path and carrying the Amaanah, and a cause for justifying deviation and distortion, is the weakness in Imaan which makes the heart inherit deviation and disease, whilst making the area of Imaan insecure which in turn leads to following desires and Dalaal (misguidance), and refuge is sought in Allah from that.

Raunin imani yana bayyana a cikin: Idan imani a kan kowane al'amari da lamari yana hannun Allah, cewa Shi Ta'ala ne yake bayar da rai da mutuwa, yake raba arziki ga wanda ya so kuma yadda ya so, cewa Allah shi kaɗai ne yake da amfani da cutarwa, cewa Shi (SWT) kaɗai ne yake bada daraja (izza) da kuma kaskanci (zulli), cewa taimako (nasr) yana zuwa daga gare Shi kaɗai, da kuma imanin cewa:

The weakness in Imaan is reflected in: When the Imaan (belief) in every matter and affair resting in the hand of Allah, that He Ta’Aalaa is the one who gives life and death, distributes Rizq to whom He wishes and how he wishes, that Allah alone who possesses the benefit and the harm, that He (swt) alone brings ‘Izza and brings Dhull (disgrace), that the Nasr (victory) comes from Him alone and the Imaan that:

Rauni cikin Imani shi ne lokacin da dukkan wadannan al'amura na Imani suka zama kalmomi kawai da harshe ke maimaitawa, ko ana furtawa a kan mimbari da cikin darussan Musulunci, amma duk da haka ba sa bayyana a cikin ayyuka da matsayi da tsayuwa a lokutan wahala, tsananin hali, da lokutan jarrabawa da gwaji. Kuskure da karkacewa daga gaskiya ne ke mayar da wannan al'amari gaba daya zuwa karatun Kalaam (na falsafa), karatun Siffaat (sifofi), da bin Al-Mutashaabihaat (abubuwan da ba a bayyana ba). Ba su ne ainihin, gaskiya kuma sahihan ra'ayoyi da ke bayyana da kuma nuna matsayin Imani cikin ayyuka ba.

The weakness in Imaan is when the Imaan in all of these matters is made into mere words that are repeated by the tongue or expressed upon the Minbars and in Islamic lessons, however despite that they do not manifest in the actions and in the positions and stances at the times of hardship, severities and the times of trials and tests. It is misguidance and deviation from the truth that makes this matter as a whole no more than studies of Kalaam (philosophical), studies in Siffaat (attributes) and the following of Al-Mutashaabihaat (the ambiguous matters). They are not true, real and truthful concepts that make clear and manifest the positions of Imaan within the actions.

Ma'anonin da ke jagorantar zuwa kasancewar Imani sune: cewa Allah shi ne Al-Akbar (Mafi girma), cewa Shi ne Al-Qadeer (Mai iko a kan kowane al'amari), kuma cewa Shi (SWT) yana tare da kuma a gefen wadanda suka yi imani. Saboda haka, muna ganin rugujewa a lokacin Ibtila' (jarabawa da gwaji), ma har ma kafin afkuwar Ibtila', daga wadanda ke ikirarin cewa su masana ne a cikin Aqeedah da bayanin ma'anoninta. Wannan saboda sun mayar da ma'anonin Aqeedah da Imani zuwa tattaunawa ta hankali da dabaru. Duk da cewa harshe ya furta shi ko zuciya ta girmama shi, amma duk da haka aiki bai tabbatar da shi ba. An ambata a cikin wani Athar (rahoto): 'Imani shi ne abin da ake girmamawa a cikin zuciya kuma ake tabbatarwa a aikace'. Saboda haka muna ganin wadanda ke ikirarin kasancewa a kan wannan Manhaji suna hawa bisa Minbarorin sarakuna, suna da alaka da Fatawoyi (hukunce-hukunce) wadanda ke faranta wa sarakuna da ubangidansu rai, yayin da suke fusata Allah (SWT), suna murda Ahkaam Ash-Shar'iyyah, suna fassara nassoshi domin su bauta musu, kuma suna canza matsayinsu bisa ga bukatun tsarin Kufurci da wadanda ke bayan wadannan tsare-tsare daga cikin Shaidanun mutane da aljanu. Don haka suna batar da Musulmi, suna jan hankalinsu nesa da aikin da ya dace wanda ke aiki don kawar da Kufurci da shugabanninsa.

The concepts which guide to the presence of Imaan in that Allah is Al-Akbar (the greatest), that He is Al-Qadeer (capable over all matters) and that He (swt) is with and on the side of those who have believed. For this reason we see the collapse at the time of the Ibtilaa’ (trial and test) and indeed even before the occurrence of the Ibtilaa’, from those who claim to be experts in the Aqeedah and the explanation of its meanings. This is because they have transformed the concepts of the ‘Aqeedah and Imaan in to intellectual and logical discussions. Even though the tongue has pronounced it or the heart venerated it, it has nevertheless not been affirmed by the action. It was mentioned in an Athar (report): ‘Imaan is that which is revered in the heart and affirmed in the action’. As such we see those claiming to be upon this Manhaj high upon the Minbars of the rulers, associated with Fataawa (verdicts/rulings) which please the rulers and their masters whilst angering Allah (swt), distorting the Ahkaam AshShar’iyah, interpreting the texts to serve them and changing their positions in accordance to the demands of the systems of Kufr and those who are behind these systems from amongst the Shayaateen of men and Jinn. They therefore mislead the Muslims and seduce them away from the correct work that works for the removal of Kufr and its rulers.

Ba abin mamaki ba ne a ga masu bin wannan Manhaj (tsari/hanyar tafiya) da masu goyon bayansa ba sa tsayuwa a kan maganganu da ayyukan Haqq idan wannan matsayi yana bukatar hakuri da juriya wajen fuskantar jarrabawa, ko kuma idan sha'awoyi da sadaukar da matsayi da minbura suka yi karo da shi.

It is not strange to find the proponents and followers of this Manhaj (methodology) not remaining firm upon the speech and acts of the Haqq when this stance requires patience and perseverance in the face of trials or when the desires and the sacrificing of positions and minbars clash with it.

Raunin imani wata cuta ce da ke cikin zuciya, wacce ke karkatar da mutum daga imanin cewa al'amura duka suna hannun Allah shi kaɗai, cewa Shi kaɗai ne An-Naaf'i (mai amfanarwa), cewa cutarwa tana hannunSa shi kaɗai, kuma tana nuna raunin imani game da Al-Qadaa' Wa-l-Qadr. Mai wannan cuta yana ganin abokin gābansa a matsayin babba, alhali yana mantawa cewa Allah ya fi kowa girma kuma shi ne mafi girma. Yana ganin cewa hanyar zuwa ga Allah cike take da haɗari da hatsari, alhali yana mantawa cewa an halicce shi ne domin bautar Allah Ta'aalaa, kuma an jarrabe shi, kuma dole ne ya yi nasara a jarrabawarsa ta hanyar tsayawa a kan matsayinsa da aikinsa. Yana mantawa cewa imani yana nufin dole ne ya koma ga Allah 'Azza Wa Jalla domin Allah ya juyo gare shi. Ayoyin Alƙur'ani, Sunnar Annabi ﷺ, da labaran Annabawa da rayuwarsu, daga mahangar wanda ke da wannan cuta, kawai ayoyi ne da ake karantawa da haddacewa ba tare da Tadabbur (tunani mai zurfi) ba, labarai ne da ake bayyanawa da maimaitawa ba tare da yin tunani da kyau ba, da hadisai ne da ake gabatarwa da yin lacca a kansu amma ba a bi su ba. Idan an yi barazanar hatsari, ko jarrabawa ta gabato, ko kuma aka yi tunani game da arzikinsa, tsaronsa da jin daɗin duniya da yiwuwar rugujewarsu, to sai uzuri (da hujjoji) su biyo baya.

Weakness in Imaan represents a sickness within the heart that diverts from the Imaan (belief) that all matters rest in the hand of Allah alone, that He is An-Naaf’i (the one who benefits) alone, that harm lies in His hand alone and it represents a weakness of Imaan in respect to Al-Qadaa’ Wa-l- Qadr. The one who is sick regards his enemy to be great whilst forgetting that Allah is greater and the greatest. He sees that the path towards Allah is associated with dangers and risks whilst forgetting that he was created for the purpose of worshiping Allah Ta’Aalaa and that he is tested and that he must succeed in his examination by remaining firm in his stance and action. He forgets that Imaan means that he must turn to Allah ‘Azza Wa Jalla so that Allah will turn towards him. The Aayaat of the Qur’aan, the Sunnah of the Nabi (saw) and the stories of the Anbiyaa’ and their lives, in the perspective of those who are sick, only represent mere Aayaat that are recited and memorised without Tadabbur (reflection), stories that are told and repeated without due consideration, and narrations that are presented and lectured about but not followed. If dangers are threatened and a trial or test looms or if thought was given to his Rizq, security and pleasures of the Dunyaa and their potential collapse, the justifications (and excuses)

Saboda haka ba abin mamaki ba ne ga wannan ƙungiya ta karkata daga tafarki mai daidai na aiki, wato tafarkin Shari'a, ta aikata munanan ayyuka tare da ƙirƙirar hujjoji don rufe abin da take nunawa. Ba abin mamaki ba ne ga waɗanda imaninsu ya raunana, waɗanda ke da karkata a zukatansu ko cuta, su yi iƙirarin cewa abin da suke so kawai shi ne gyara, kuma cewa su daga cikin Naasiheen ne (masu bayar da shawara da gaskiya). Bayan haka sai su bi hanyoyi da tsare-tsare don wannan gyara da sauyi, hanyoyin da duk wanda yake da hankali lafiyayye, ko wanda alherinsa ya fi sharrinsa, ko wanda ya san Qadar ɗin Allah wanda imaninsa ya tabbatar, zai ji kunya ya faɗe su. Saboda haka muna gani muna ji shawarwari da muhawara mafi ƙanƙanta da wofi, kamar kira zuwa sulhu da Masu Mulki. Wannan kuma yana tare da ƙawata hotunan masu mulki, da kare matsayinsu, da ƙoƙarin amfani da Shari'ah ga ayyukansu.

For this reason it is not surprising for this group to diverge away from the correct practical path, the Shar’iy path, and to commit bad acts and invent justifications to cover their pretence. It is not strange for those with weak Imaan who have a deviation in their hearts or sickness to claim that all that they desire is reform and that they are from amongst the Naasiheen (sincere advisors). After that they proceed upon paths and methodologies for the sake of this reform and change, paths anyone with a sound mind or the one whose good outweighs his bad or the one who knows the Qadar of Allah which his Imaan has affirmed, would be embarrassed to speak about. We therefore see and hear the most trivial and frivolous proposals and arguments like the call for conciliation with the Rulers. This is in addition to beautifying the images of the rulers, justifying their stances and attempting to apply the Shar’iyah upon their actions.

Suna kuma amfani da iƙirarin rauni, da larura (Darūrah), da kare Ummah, alhali batun ba shi da alaƙa da hakan.

They also utilise claims of weakness, necessity (Daroorah) and protecting the Ummah, whilst the issue has nothing to do with that.

Sai dai kawai son rai da kuma kamewa da tarkacen wannan Duniya, da riƙo da sha'awoyi. Don haka suna fallasa kansu alhali ba su sani ba.

It is rather only whims and grasping on to the debris of this Dunyaa and holding on to the desires. They therefore expose themselves whilst they are unaware of it.

Allah (SWT) ya ce:

Allah (swt) said:

Ɗan'uwana mai karatu, ɗaukar Amana yana nufin bin tafarkin Annabawa da mabiyansu masu imani. Tafarki ne na jarabawa, gwaji, bincike, tace mumunai da kuma raba Khabeeth (mara tsarki kuma mugu) da Tayyib (tsarkakke kuma nagari). Tafiya a kan wannan tafarki tana bukatar imani na gaskiya kuma sahihi ga Allah da duk abin da Allah Ta'aala ya sanar da mu. Tana bukatar tsoron Allah, kuma a ji tsoron Shi kaɗai, ba tare da tsoron wani ba face Shi, Subhaanahu Wa Ta'aalaa. Tana bukatar imani da Al-Qadaa da Al-Qadar, cewa alherinsu da sharrinsu daga Allah ne kaɗai, kuma duk wanda ya mallaki wannan imani wanda aikin ya raka, to yana daga cikin Awliyaa'n Allah.

My dear brother reader, carrying the Amaanah (trust) means following the path of the Anbiyaa’ and their believing followers. It is the path of trials, tests, examinations, screening the believers and distinguishing the Khabeeth (impure and bad) from the Tayyib (pure and good). Proceeding upon this path requires and demands the sincere and true Imaan in Allah and all that Allah Ta’Aalaa has informed of. It demands the fear of Allah and to be fearful of Him alone whilst not fearing other than Him Subhaanahu Wa Ta’Aalaa. It requires Imaan in Al-Qadaa and Al-Qadar, that their good and their bad are from Allah alone, and that the one who possesses this Imaan which is accompanied by the action is from the Awliyaa’ of Allah.

Allah (SWT) ya ce:

Allah (swt) said:

Kuma cewa masu wannan imani su ne waɗanda ake ba wa nasara da gado na mulki a bayan ƙasa.

And that the possessors of this Imaan are those who are granted victory and succession to the authority upon the earth.

Allah (SWT) ya ce:

Allah (swt) says:

Lalle damuwar zuciya a fuskantar tsoro, tsoron abin da ke jiran mutum a Duniya, da kasancewa cikin firgici da yawan taka-tsantsan game da tafiya a kan hanyar neman yardar Allah (SWT), yana fitowa ne daga tsoron da Shaidan ke kawowa. Hakan sakamako ne na bin sawunsa, kuma wannan kansa alama ce ta raunin Imani.

Indeed the dislocation of the heart in the face of fears, fear from what lies in wait in the Dunyaa, being terrified and over cautious in respect to treading the path towards Allah’s pleasure (swt), emanates from a fear brought by Shaytaan. It represents the result of following his footsteps and this in itself represents weakness in Imaan.

Allah (SWT) ya ce:

Allah (swt) states:

Kuma Allah (SWT) ya sanya nasara ta zama abokiyar masu haƙuri da masu jurewa daga cikin muminai. Aminci da natsuwa na tabbata gare su da zukatansu a kowane hali da kowane lokaci.

And Allah (swt) has made the victory the ally of the patient and persevering believers. Security and tranquillity belongs to them and to their hearts in every circumstance and in every time.

Allah (SWT) ya ce:

Allah (swt) says:

Saboda haka, abin da ya rataya kawai a wuya mutum shi ne ya yi biyayya ga Allah (SWT) ya kuma nisanci sabon Allah Ta'ala, tare da fahimtar Sunnonin (hanyoyin) Allah game da halittunsa.

It is therefore only upon the human being to act in obedience to Allah (swt) and to avoid disobedience to Him Ta’Aalaa whilst comprehending the Sunan (ways) of Allah in respect to His creations.

Yana ci gaba da kasancewa da niyya mai ƙarfi da azamar kafa dokar Allah a kan kansa da kuma a bisa ƙasa, kuma yana tsayawa tsayin daka a lokacin wahala da kuma a lokacin sauƙi da wadata. Ya sani cewa tabbas Allah zai jarraba shi kuma ya sa ido a kansa, saboda haka bai kamata ya bar Allah ya gani daga gare shi sai abin da aka umarce shi da shi ba. In ba haka ba zai ɓace; ko da yake yana cikin waɗanda suka mallaki ilimi, to Shaɗan zai ruɗe shi ya kuma ɓatar da shi. Kuma sau nawa aka faɗa mana darussa masu yawa na tunani da lura a cikin Alƙur'ani Mai Girma, a cikin labaran Annabawa (Alayhimus-salam) da labarin waɗanda suka shude kafin mu, suna sanar da mu cewa ƙarshe mai kyau na Muttaqeen ne (waɗanda suke tsoron Allah kuma suke biyayya ga Allah Ta'aala).

He remains determined with firm resolve to establish the rule of Allah upon himself and upon the earth and remains firm in the face of hardship and in times of ease and affluence. He knows that Allah will surely test him and observe him, and as such he must not let Allah witness from him except that which he has been commanded with. Otherwise he will go astray; even if he was from those who possessed knowledge and Shaytaan would have then seduced him and led him astray. And how many lessons for contemplation and taking note have been told to us in the Qur’aan Al-Kareem in the Qisas (stories) of the of the Nabiyyeen (Prophets) and the news of those who passed by before us, informing us that the good end belongs to the Muttaqeen (those who fear and obey Allah Ta’Aalaa).

Allah (SWT) ya ce:

Allah (swt) said:

Ɗan'uwana mai imani, ɗan'uwana Musulmi: Ka sabunta imaninka, ka tsarkake zuciyarka daga cuta, ƙyama da raunin imani.

My believing brother, my Muslim brother: Renew your Imaan and purify your heart from disease, aversion and deficiency in Imaan.

Ka tabbatar da imaninka ta hanyar aiki nagari da tsayuwa a kan matsaya mai faranta wa Allah ‘Azza Wa Jalla rai. Ka haɗa kai da muminai waɗanda ke aiki don kafa hukuncin Allah (swt) a bayan ƙasa, ka kuma sa zuciyarka ta yi haƙuri a cikin aikinka tare da su. Ka sani cewa ajalinka

Affirm your Imaan by the righteous action and the firm stance that is pleasing to Allah ‘Azza Wa Jalla. Join with the believers working to establish the Hukm of Allah (swt) upon the earth and make your Nafs patient in your work with them. Know that your Ajal (lifespan)

An an rubuta, an raba rizkinka, kuma duk abin da Allah ya rubuta zai same ka, ko mai kyau ne ko mara kyau, kuma abin da bai rubuta zai same ka ba, ba zai taba same ka ba, ko da dukkan aljannu da mutane sun taru. Duk abin da yake amfaninka ko cutarwarka na Allah ne, kuma idan dukkan mutanen da ke doron kasa sun taru a kan wani al'amari guda, ba za su da iko a kansa ba. Al'amarin ya ta'allaka ne da ayyukanka kadai; suna iya zama domin amfaninka ko kuma domin cutarwarka.

has been written, your Rizq (provision) has been divided and whatever Allah has written to happen to you will happen to you whether this is good or bad and whatever has not been written to happen to you will never happen to you and even if all of Jinn and mankind were to gather together. Whatever is for you or against you is that which Allah possesses and if all of the people upon the face of the earth were to gather together upon a single matter they would have no power over it. The issue rests alone upon your own actions; they can either be for you (and your benefit) or against you.

Saboda haka ka fahimci wannan al'amari sosai, ka kuma haɗa kai da muminai waɗanda ke aiki don kafa Khalifanci, da kuma shaida a kan mutane ta hanyar ɗaukar da'awa zuwa gare su. Lallai nasara tana zuwa, addinin gaskiya zai yi galaba, kuma umarnin Allah zai mamaye.

Therefore make yourself comprehend this issue fully and join with the believers working to establish the Khilafah and to bear witness over mankind by carrying the Da’wah to them. Indeed the victory is coming, the Deen of Haqq will prevail and Allah’s affair will dominate:

Allah (SWT) ya ce:

Allah (swt) said:

Game da abokan gābar addinin Allah; kafirai, da masu aiki da su, da mabiyansu, da ƴan leƙen asiri da hukumomin leƙen asiri, to lallai dukansu za a ci nasara a kansu.

As for the enemies of Allah’s Deen; the disbelievers, their agents, henchmen, spies and intelligence agencies, then they will all surely be defeated.

Allah (SWT) ya ce:

Allah (swt) says:

Kuma ka ƙudurta a cikin zuciyarka matsayi da tsayayyar niyya, ka zama mai gaskiya ga kanka game da shi, ka kuma zama mai gaskiya da ikhlasi ga Allah Subhaanahu Wa Ta'aalaa:

And determine within yourself a firm position and stance, and be truthful to yourself in respect to it and be truthful and sincere to Allah Subhaanahu Wa Ta’Aalaa: