"...ta hakika, Allah, idan za su sanya rana a hannu na dama da wata a hannu na hagu, bisa sharadin in bar wannan al'amari, ba zan bar shi ba har sai Allah ya sa shi ya yi rinjaye, ko in halaka a cikinsa."

“...by Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein”

Hakikanin tsoron rai ne ya sa ya wajaba ga kowace al'umma a duniya da kowace jama'a a bayan ƙasa su kasance da muhimman al'amuransu, waɗanda al'umma ko jama'a za ta bayar da jininta saboda su da yardar rai da matuƙar himma, ba tare da wani jinkiri ko wata hujja ko muhawara ba. Waɗannan al'amura su ne waɗanda suka shafi ko halaka ko ci gaba da rayuwa, ko suka shafi kawar da jama'a daga wanzuwa ko kiyaye ci gabanta. Irin waɗannan matakai na musamman ne kuma kusan iri ɗaya ne ga dukkan jama'a, kuma matakan da ake ɗauka a kansu suna kama da juna ko kusan iri ɗaya ga dukkan jama'a, domin suna barazana ga rai a zahiri. Saboda haka matakin ɗaya ne, al'amuran ma iri ɗaya ne. Sai dai waɗannan al'amura da suka shafi tsoron rai ba duk muhimman al'amura ba ne, kuma muhimman al'amura ba waɗanda suka shafi tsoron rai kaɗai ba ne; domin akwai wasu muhimman al'amura masu alaƙa da ilhamar ruhaniya ko ilhamar haihuwa. Sai dai mutane sun bambanta a waɗannan al'amura gwargwadon bambancin ra'ayinsu game da rayuwa; don haka sun bambanta a matakan da suke ɗauka a kansu. Wannan kuwa saboda abin da ke sa waɗannan al'amura su zama muhimmai shi ne takamaiman ra'ayi game da rayuwa; don haka suna bambanta, matakin ma yana bambanta. Saboda haka muhimman al'amura sun bambanta tsakanin jama'a da al'ummomi gwargwadon wannan bambancin ra'ayi game da rayuwa. Musulmi al'umma ɗaya ce, kuma babu shakka suna da muhimman al'amura masu yawa. Muhimman al'amuran Ummah, ko sun shafi tsoron rai, ilhamar ruhaniya ko ilhamar haihuwa, ya kamata su kasance bisa ga ra'ayinsu game da rayuwa. Ra'ayinsu game da rayuwa Musulunci kaɗai ne yake ƙayyade shi. Don haka, Musulunci ne ke ƙayyade muhimman al'amura, kuma shi ne ke ƙayyade matakin kuma.

The instinct of survival makes it incumbent upon every nation in the world and every people on earth to have its own vital issues, for which a nation or a people would give its blood with consent and with utmost fervour, without any hesitation or any argument or debate. These issues are those related to either perishing or staying alive, or related to the removal of a people from existence or the safeguard of its survival. Such measures are unique and almost identical to all people and the measures undertaken towards them are similar or very similar to all people, because they are tangibly life threatening. Hence, the measure is the same and the issues are also the same. However, these issues related to the survival instinct are not all the vital issues, nor are the vital issues only those related to the survival instinct; for there are other vital issues related to the spiritual instinct or to the procreation instinct. However, people differed in these issues according to the difference in their viewpoint about life; thus they differed in the measures undertaken towards them. This is because what makes these issues vital is the specific viewpoint about life; thus they differ and the measure also differs. Therefore, the vital issues differed between peoples and nations according to this difference in the viewpoint about life. The Muslims are one Ummah and they undoubtedly have a host of vital issues. The Ummah’s vital issues, whether these are related to the survival instinct, the spiritual instinct or the procreation instinct, should be according to their viewpoint about life. Their viewpoint about life is determined by Islam alone. Hence, it is Islam that determines the vital issues and also determines the measure.

Musulunci ya bayyana wa mutane muhimman al'amura, kuma ya sanya matsayin rayuwa da mutuwa a kansu ya zama wajibi. Saboda haka, Musulmi ba su da zabi wajen tantance muhimman al'amuransu. Abin da Musulunci ya ɗauka a matsayin muhimmin al'amari, dole ne Musulmi su kalle shi haka. Haka kuma, ba su da zabi game da matsayin rayuwa da mutuwa da ake ɗauka a kan irin waɗannan al'amura; domin lokacin da Musulunci ya ƙayyade muhimman al'amura, ya kuma ƙayyade matsayin da Musulmi ya kamata su ɗauka a kansu. Musulunci ya fuskanci abubuwan da suka yi barazana ga wanzuwarsa, kuma Musulmi, a matsayinsu na Musulmi, sun fuskanci abin da ya yi barazana ga kasancewarsu, abu ne da babu makawa. A bayyane yake cewa duk wani motsi a rayuwa yana fuskantar abin da ke barazana ga wanzuwarsa, musamman motsin gyara, kuma musamman motsin gyara mai kyau.

Islam has explained to people the vital issues and made the measure of life and death towards them an obligation. Hence, the Muslims have no choice in determining their vital issues. That which is considered by Islam to be a vital issue must be viewed by the Muslims as such. Likewise, they have no choice in the measure of life and death undertaken towards such issues; because when Islam determined the vital issues, it also determined the measure that Muslims should undertake towards them. For Islam to have faced events which threatened it and for Muslims to have come up against what threatened their existence, in their capacity as Muslims, was inevitable. It is self evident for any movement in life to face that which threatens its existence, especially the movements of reform and more specifically the sound movements.

Tun daga farkon Musulunci, gwagwarmaya ta kasance mafi tsanani tsakanin Musulunci da Kufurci. Wannan gwagwarmaya ta shafi makomar Kufurci da makomar Musulunci. Gwagwarmayar jini da aka ƙara a kan gwagwarmayar hankali tun kafuwar Daular Musulunci a Madina, an yi ta ne don kare muhimman al'amura. Saboda haka, kasancewar muhimman al'amura ga Musulmai abu ne da babu makawa kuma abin yarda ba tare da tambaya ba, haka kuma daukar matakin rayuwa da mutuwa a kansu ma abu ne da babu makawa kuma abin yarda ba tare da tambaya ba. Wannan al'amari ne da aka sanya Jihadi ya zama daya daga cikin manyan farillai saboda shi, inda Manzon Allah ﷺ ya ce: "Kan al'amari shi ne Musulunci, ginshikinsa shi ne Sallah, kuma kololuwar gangarensa shi ne Jihadi." Haka kuma al'amari ne da Jihadi zai ci gaba da kasancewa saboda shi har zuwa lokacin tashin Alkiyama, domin ya ce ﷺ: "Jihadi ya kasance dawwamamme tun lokacin da Allah ya aiko ni har zuwa lokacin da zuriya ta karshe daga al'ummata za ta yaki Dajjal; ba za a soke shi ba saboda zaluncin azzalumi, ko adalcin mai adalci." Manzon Allah ﷺ ya kuma ce: "Jihadi yana dawwama tare da masu takawa da masu fasikanci." Saboda haka, Musulmai ba su taba raunana ba na dakika daya wajen tsayawa kan muhimman al'amura, kuma ba su taba yin jinkiri ba wajen daukar matakin rayuwa da mutuwa a kan kowane muhimmin al'amari.

Ever since the dawn of Islam, the struggle has been at its fiercest between Islam and Kufr. This struggle has been about the fate of Kufr and the fate of Islam. The bloody struggle that has been added to the intellectual struggle since the establishment of the Islamic State in Madinah was in defence of the vital issues. Hence, the existence of vital issues was to the Muslims inevitable and axiomatic, and their undertaking of the measure of life and death towards them was also inevitable and axiomatic. It is a matter for which Jihad has been made one of the most important duties, in which the Messenger of Allah (saw) said: “The head of the matter is Islam, its pillar is the Salah and the peak of its hump is Jihad”. It is also a matter for which Jihad will continue until the Hour comes, for he (saw) said: “And Jihad has been constant since Allah sent me until the last generation of my Ummah fight the Dajjal, it will not be revoked by the tyranny of a tyrant nor by the justness of a just”. The Messenger of Allah (saw) also said: “Jihad is constant with the pious and the dissolute”. Hence, the Muslims did not slacken for one moment in standing for the vital issues, nor did they ever hesitate in undertaking the measure of life and death towards every vital issue.

Saboda haka, a lokacin da suka fuskanci abin da ke barazana ga makomarsu a matsayin Al'umma da kuma matsayin Daula a lokacin Yakin Salibiyya, sun ɗauki matakin rayuwa ko mutuwa game da hakan; don haka suka shiga yaki mai tsanani da kafirai Salibiyawa har fiye da karni guda. Al'ummar Musulunci ta yi nasarar kawar da mummunan bugun da ke barazana gare ta. Haka nan Musulmi suka yi irin wannan lokacin da Mongolawa suka mamaye kasashen Musulunci. Al'ummar Musulunci ta dauki wannan mamayar a matsayin al'amarin da ke barazana ga wanzuwarta, don haka ta dauki matakin rayuwa ko mutuwa a kansa, Musulmi kuma suka shiga yaki da Mongolawa, inda suka sadaukar da rayukansu ba tare da neman wani riba na duniya ba, har sai nasara mai yanke hukunci ta tabbata a gare su.

Therefore, when they were faced with what threatened their fate as an Ummah and as a State during the Crusades, they undertook towards this the measure of life and death; thus they engaged the Kuffar Crusaders in a fierce war for more than a century. The Islamic Ummah managed to repel the fatal blow that threatened her. Likewise, the Muslims acted in the same way when the Mongols invaded the Islamic lands. The Islamic Ummah considered this invasion as a matter that threatened her existence, thus she undertook towards it the measure of life and death, and the Muslims engaged the Mongols in a war in which they sacrificed their lives without seeking any worldly gains until the decisive victory was theirs.

Saboda haka, Musulmi sun kasance suna fahimtar al'amura masu muhimmanci, kuma suna aiwatar da abin da ya wajaba a kansu game da su, wato ma'aunin rayuwa da mutuwa. Wannan ya faru ne saboda abin da Musulunci ya bayyana game da al'amura masu muhimmanci yana ɗaukar sa ta Musulmi a matsayin gaskiya, wanda suke riƙe da shi sosai, kuma haɗarin sakaci da su a bayyane yake. Saboda haka, ba zai yiwu a gare su ba su fuskanci yanayin da ke barazana ga kasancewarsu ba tare da aiwatar da abin da Musulunci ya wajabta a kansu a game da shi ba, wato ma'aunin rayuwa da mutuwa. Babu Al-Ummah ta Musulunci ko Daular Musulunci da ta taɓa kasawa a baya wajen fahimta da sanin al'amura masu muhimmanci, ko kasawa wajen fahimta da sanin matakan da suka dace. Don haka ba su taɓa yin sakaci da su ba. Duk da haka, lokacin da fahimtar Musulunci ta koma baya zuwa matakin karkacewa, kuma lokacin da taƙawa a cikin zukata ta raunana har zuwa matakin yin shiru game da kufrin da ke bayyane, waɗannan al'amura masu muhimmanci sun rasa matsayinsu na zama masu muhimmanci, kuma ma'aunin rayuwa da mutuwa bai sake a aiwatar da shi a kansu ba. Sakamakon haka, barazana ga kasancewarsu ta bayyana, kuma Musulmi sun kasa bayar da jininsu da rayukansu da yalwa don kawar da wannan barazana. Saboda haka, Khilafah ta lalace, tsarin Musulunci ya kau, kuma dukkan Al-Ummah ta Musulunci ta fuskanci barazanar halaka.

Therefore, the Muslims used to perceive the vital issues and used to undertake towards them what was obligatory upon them, that is the measure of life and death. This was because that which Islam had explained in terms of vital issues was considered as fact by the Muslims, which they clutched with a tight grip, and the danger of neglecting them was clear. Hence, it was inconceivable for them to face a situation that threatened their existence without undertaking towards it that which Islam had obliged upon them, that is the measure of life and death. Neither the Islamic Ummah, nor the Islamic State ever failed in the past to perceive and be aware of the vital issues, nor failed to perceive and be aware of the measures. Thus they never neglected them. However, when the perception of Islam receded to the level of deviation and when the piety in the souls weakened to the level of keeping silent over the flagrant Kufr, these vital issues lost their consideration as being vital, and the measure of life and death was not undertaken towards them. Consequently, the threat to their existence loomed and the Muslims failed to give their blood and their lives generously in order to repel this threat. Hence, the Khilafah was destroyed, the system of Islam was abolished and the whole of the Islamic Ummah was threatened with extinction.

Saboda haka, wajibi ne a fahimci al'amura masu muhimmanci daga mahangar Musulunci kamar yadda Musulunci ya tanadar a cikin Littafi da Sunnah. Haka kuma wajibi ne a fahimci matakan dole da ya kamata a dauka game da su kamar yadda Alkur'ani da Hadisin Manzon Allah ﷺ suka zayyana. Idan haka ta faru, to za a samu wayewa game da al'amura masu muhimmanci da matakin dole game da su, kuma sakaci da su zai zama abin da ba zai yiwu a yi tunaninsa ba.

Hence, it is imperative to perceive the vital issues from the Islamic viewpoint as Islam decreed in the Book and the Sunnah. It is also imperative to perceive the compulsory measures which ought to be undertaken towards them as outlined by the Qur’an and by the Hadith of the Messenger of Allah (saw). Only then will awareness of the vital issues and of the compulsory measure towards them be generated and their neglect then become inconceivable.