A yau Musulmi suna fuskantar mafi tsanani daga cikin jarrabawoyi da mafi munin wahalhalu. Mafita mai amfani a gare su tana cikin fahimtar ko al'amuran su na da muhimmanci ko a'a, da kuma daukar matakin rayuwa ko mutuwa ga kowane muhimmin al'amari, musamman idan al'amarin da ake magana a kai ya kunshi dukkan muhimman al'amura tare. Muddin wannan fahimta ba ta samu ta hanyar da ta mamaye zukata da yanayi ba, Musulmi za su ci gaba da kasancewa cikin koma baya da lalacewa akai-akai, kuma ba za su taba tashi a cikin al'ummai ba. Saboda haka, wajibi ne Musulmi su gane muhimman al'amuran su, su kuma sa fahimtarsu game da wadannan al'amura ta shiga zukatansu, rayukansu da yanayinsu gaba daya, har ta zama fahimtar da ke kore su zuwa daukar abin da muhimman al'amura ke bukata na matakan rayuwa ko mutuwa, da azama marar girgiza da himma marar gajiyawa. Wannan shi ne ainihin batun, kuma wannan ita ce tushen dukkan abin da Musulmi ke kokarin aikatawa domin magance halin da suke ciki a yanzu.

The Muslims are at present experiencing the severest of trials and the worst of ordeals. The effective remedy for them lies in the perception of whether their issues are vital or not, and in undertaking of a life and death measure towards every vital issue, especially if the issue in question encompasses all the vital issues put together. As long as this perception is not achieved in a manner that dominates over the souls and the atmospheres, the Muslims will continue to be in a constant decline and degeneration, and they will never rise amongst the nations. Therefore, it is incumbent upon the Muslims to discern their vital issues and to have their perception of these issues find its way to the hearts, the souls and the general atmospheres so that it becomes a perception that drives them towards undertaking what the vital issues necessitate in terms of life and death measures with an unshakable resolve and unrelenting zeal. This is the point at issue, and this is the basis of all that which the Muslims are attempting to undertake to deal with the reality they are currently facing.

Hakikanin halin da Musulmai suke ciki a yau yana ji kowane Musulmi, ba ya bukatar bayani ko kuma tsawaitawa. Kasashensu suna karkashin tsarin Kufurci, don haka su tabbas gida ne na Kufuri (Dar ul-Kufr). An raba su zuwa fiye da bangarori hudu, kama daga Jihohi, Masarautu, Sarautun Sultanai da Sarautun Sheikhai. Sun yi rauni fiye da yadda za su iya tsayawa wa Kafirai. Saboda haka, matsalar kowace kasa a duniyar Musulunci ita ce mayar da ita gida na Musulunci (Dar ul-Islam), sannan a hada kai da sauran kasashen Musulunci. Wannan matsala ce mai muhimmanci; ita ce ma dukkan muhimman matsalolin tare; don haka wajibi ne a dauki matakin rayuwa da mutuwa a kanta.

The reality of the Muslims today is sensed by every Muslim, it does not require any explanation nor does it necessitate any elaboration. Their lands are ruled by Kufr systems, thus they are conclusively a Kufr household (Dar ul-Kufr). They are divided into more than four entities, ranging from States, Emirates, Sultanates and Sheikhdoms. They are weaker than being capable of standing up to the Kuffar. Hence the issue of every country in the Islamic world is to turn it into an Islamic household (Dar ul-Islam) and then unite with the rest of the Islamic countries. This issue is a vital issue; it is even the whole of the vital issues put together; thus it is imperative to undertake towards it the measure of life and death.

Duk da haka, wannan muhimmin al'amari, watau al'amarin mayar da ƙasashe zuwa Dar ul-Islam da haɗa su da sauran ƙasashen Musulunci, buri ne da Musulmi ke da niyyar cimmawa. Hanyar da ya kamata a bi wajen cimma wannan buri ita ce kafa Khilafah, ta haka a mayar da wanzuwarta. Saboda haka, abin da ke gaban Musulmi a yau shi ne kafa Khilafah a matsayin tsarin mulki, wanda ta hanyarsa ne ake cimma mayar da ƙasashe zuwa Dar ul-Islam, sannan a sakamakon haka, haɗuwa da sauran ƙasashen Musulunci. Duk da haka, dole ne a bayyana sarai cewa abin da ke gaban Musulmi a yau ba kawai nada Khaleefah ba ne, har a ce wannan wajibi ne na isa (Fard al Kifayah), don haka ya zama ba muhimmin al'amari ba. Maimakon haka, abin da ke gaban Al'ummar Musulmi a yau shi ne kafa Khilafah, wato samar da tsarin Khilafah a matsayin tsarin mulki. Nauyin wannan aiki yana da girma, kuma hakikaninsa ya wuce kawai nada Khaleefah, ko da yake kafa Khilafah na buƙatar nada Khaleefah. Ibn ‘Umar (r.a.) ya ruwaito cewa Manzon Allah ﷺ ya ce: "Duk wanda ya mutu ba tare da yana da Bai'ah a wuyansa ba (ba tare da tsarin Bai'ah yana wanzuwa ba), to ya mutu mutuwar Jahiliyya".

However this vital issue, i.e. the issue of transforming the lands into Dar ul-Islam and uniting them with the rest of the Islamic lands, is an objective the Muslims aim to achieve. The method which ought to be undertaken to achieve this objective is to establish the Khilafah, thus restoring it’s existence. Hence, the issue facing the Muslims today is the establishment of the Khilafah as a ruling system through which the transformation of the lands into Dar ul-Islam is achieved, and consequently, unity with the rest of the lands of Islam. However, it should be made absolutely clear that what is facing the Muslims today is not merely the appointment of a Khaleefah so as to say that this is a duty of sufficiency (Fard al Kifayah), thus making it a non-vital issue. Rather, what is facing the Muslim Ummah today is the establishment of the Khilafah, meaning the generating of the Khilafah system as a ruling system. The responsibility of this task is huge, and the reality of it is other than merely appointing a Khaleefah, although the establishment of the Khilafah necessitates the appointing of a Khaleefah. Ibn ‘Umar (r.a.) reported that the Messenger of Allah (saw) said: “And whosoever dies without having a Bay’ah upon his neck (without a system of Bay’ah existing), he dies the death of Jahiliyyah”.

Ƙaddamar da Khilafah lamari ne mai muhimmanci babu shakka. Wannan saboda, baya ga kasancewarta hanyar mayar da ƙasashenmu daga Dar ul-Kufr zuwa Dar ul-Islam, kafuwarta kuma tana da manufar rushe tsarin Kufr, ta yadda za a kawar da Kufr bayyananne, wanda shi kansa lamari ne mai muhimmanci. Saboda haka Manzon Allah ﷺ ya umarci a kame daga zub da jini: "Sai dai idan kun ga Kufr bayyananne". Haka kuma saboda an ambata a cikin Hadisi: "... Suka ce: 'Ya Manzon Allah, ba za mu yaƙe su da takobi ba ne?' Sai ya ce ﷺ: 'A'a, muddin suna tsayar da salla a cikinku'". Don haka, ta hanyar kafa Dawla, an cimma muhimmin lamarin kawar da Kufr bayyananne. Saboda haka, kafa Khilafah lamari ne mai muhimmanci, domin ita ce hanyar cimma wani lamari mai muhimmanci, kuma domin dalilan Shari'a daga Sunnah suna nuna cewa haka yake. Saboda haka, wajibi ne a ɗauki matakin rayuwa da mutuwa domin cimma ta.

Establishing the Khilafah is conclusively a vital issue. This is because, in addition to being a method to transform our lands from Dar ul-Kufr into Dar ul-Islam, it’s establishment is also aimed at destroying the Kufr systems thus removing the flagrant Kufr, which is in itself a vital issue. So the Messenger of Allah (saw) ordered restraint from the spilling of blood: “Unless you witness a flagrant Kufr”. Also because it is mentioned in the Hadith: “ … They said: ‘O Messenger of Allah, should we not resist them with the sword?’ He (saw) said: ‘No, as long as they establish prayer amongst you”. Therefore, by establishing the State the vital issue of removing the flagrant Kufr is attained. Consequently, the establishment of the Khilafah is a vital issue, because it is the method to achieve a vital issue, and because the Shari’ah evidence from the Sunnah indicates that it is so. Thus, it is imperative to undertake towards it the measure of life and death.

Tun daga lokacin da al'amuransu suka kasance a hannun Kafirai, munafukai da murtaddai, Musulmi ba su daina ƙoƙarin kuɓuta daga ƙarkon ikon Kufurci da mulkin masu mulkinsa da wakilansa ba. Duk da haka, ba su fahimci cewa al'amarin da suke gwagwarmaya dominsa yana da muhimmanci ƙwarai, kuma babu wani ma'auni a gare shi sai ma'aunin rayuwa da mutuwa ba. Saboda haka, rashin wannan fahimta a tsakanin talakawan Musulmi ne ya cire su, a matsayinsu na al'umma, ko Ummah, daga shirinsu na jure cutarwa, ɗauri da azaba, baya ga jure talauci, lalacewa da mutuwa, abubuwan da ba za a taɓa raba su da fagen gwagwarmaya kan muhimman al'amura ba. Don haka, waɗannan ƙoƙari an riga an ƙaddara cewa za su gaza babu makawa, kuma ba su iya ɗaukar mataki ɗaya kacal gaba ba wajen cimma al'amarin da suke gwagwarmaya dominsa.

Ever since their affairs were controlled by the hands of the Kuffar, the hypocrites and the apostates, the Muslims have not ceased in attempting to break free from the noose of the Kufr authority and the hegemony of its masters and agents. However, they failed to realise that the issue for which they were struggling was vital, and that it had no other measure but the measure of life and death. Hence, it was this lack of perception among the masses of the Muslims, that stripped them in their quality as a community, or an Ummah, from their readiness to endure harm, imprisonment and torture, in addition to enduring poverty, devastation and death, something which can never be detached from the battles of struggle over the vital issues. Therefore, these attempts had been predestined to inevitable failure and they failed to move one single step forward towards achieving the issue they were struggling for.

Ba a buƙatar Musulmi su yi tunani mai zurfi sosai don fahimtar cewa lamarinsu lamari ne mai muhimmanci. Ya bayyana nan take ga duk wanda yake da gani, kamar yadda yake bayyana a yau, cewa ba zai yiwu a hankali ba kafirai su bari Musulunci ya dawo fagen siyasa a sigar mulki. Muddin kafirai suka ci gaba da zalunci ko kaɗan ga waɗanda ke aiki domin Khilafah, to a bayyane yake cewa wannan lamari ne mai muhimmanci. Matsayin murtaddai da munafukai kuma yana daidai da tsananin laifi da zalunci. Sun jefa duk ƙarfin da suke da shi a fagen yaƙi domin su yaƙi waɗancan muminai da suke nufin karɓar mulki daga hannunsu don kafa dokokin Allah da kare tsarkakar Allah ta hanyar kafa iyakokin (Hudood) Allah. Saboda haka, a bayyane yake cewa wannan lamari ne mai muhimmanci.

There was no need for the Muslims to exert extraordinary thought in order to perceive that their issue was a vital one. It was immediately evident to any sighted person, as it is evident today, that it is rationally impossible for the Kuffar to allow Islam to return to the political scene in the form of ruling. As long as the Kuffar persisted in one iota of oppression against those who worked towards the Khilafah it remained self-evident that this was a vital issue. The rank of the apostates and the hypocrites were equally brutal in terms of crime and oppression. They threw everything they had of their power into the battlefield to fight those believers who aimed at exacting the power from them in order to establish the rules of Allah and to protect the sanctities of Allah through establishing the limits (Hudood) of Allah. Thus, it was self-evident that this was a vital issue.

Saboda haka, ba zai yiwu ba duk wani yunkuri da Musulmi za su yi saboda wannan al'amari ya haifar da ɗa mai ido, sai dai idan sun ɗauke shi a matsayin al'amari mai muhimmanci na rayuwa, wanda cimma shi ya dogara da ma'aunin rayuwa da mutuwa. Domin kuwa Musulmi sun kasa fahimtar yanayin wannan yaƙi da ƙa'idar Allah (SWT) madaidaiciya game da shi, sai suka fara 'yantar da kansu ta hanyar da ba ta dace da al'amura masu muhimmanci ba. Don haka, ma'aunin da suka ɗauka game da wannan ya yi ƙasa da ma'aunin rayuwa da mutuwa. Duk da haka, gaskiyar magana ita ce: al'amarin da yanayinsa ke da muhimmanci kamar kawar da tsarin kufuri da kafa tsarin Musulunci, ko an fahimce shi a kan wannan tushe ko ba a fahimce ba, ba zai taɓa samuwa ba, komai girman ƙarfi ko tsananin ƙoƙari da aka yi amfani da shi, sai dai idan an ɗauke shi a matsayin mai muhimmanci a cikin wannan tsari, kuma an nuna haka. Wato, ma'aunin rayuwa da mutuwa ne aka ɗauka game da shi.

Therefore, it would be impossible for any attempt, undertaken by the Muslims for the sake of this issue, to bear fruit unless they considered it to be a vital issue, whose achievement depended upon the measure of life and death. Due to the fact that the Muslims failed to perceive the nature of the battle and the sound rule of Allah (swt) pertaining to this battle, they set about liberating themselves in a method unworthy of the vital issues. Hence, their measure towards this was below the measure of life and death. Nevertheless, the fact is that the issue whose nature is vital, such as the removal of the Kufr systems and the establishment of the system of Islam, regardless of whether it was perceived on this basis or not, could never be achieved, no matter how great a force or how tremendous an effort used, unless it was considered, and illustrated, during this process as being vital. That is to say, the measure of life and death was undertaken towards it.

Saboda haka, ya kamata a fada wa Musulmi a fili, ko daidaikunsu ne ko kungiyoyi, cewa ba su da wani zabi face su gudanar da gwagwarmaya da Kufr bisa ma'aunin rayuwa ko mutuwa. Wannan saboda yanayin al'amarinsu yana bukatar irin wannan ma'auni, kuma saboda Shari'ah ta umarta da wannan ma'auni a cikin Littafi da Sunnah. Haka kuma, Manzon Allah ﷺ ya koya mana yadda ake tantance al'amuranmu, kuma ya umarce mu da daukar ma'aunin rayuwa ko mutuwa ga duk wani al'amari mai muhimmanci. Lokacin da Allah (SWT) ya aike shi da Sakon Musulunci, kuma ya fara isar da Da'awa ta hanyar gwagwarmayar hankali, ya tantance al'amarinsa a matsayin nasarar Musulunci, sannan ya dauki ma'aunin rayuwa ko mutuwa a kansa. An ruwaito cewa lokacin da kawunsa Abu Talib ya fada masa abin da Quraishawa suke so daga gare shi, wato ya hana Muhammad ﷺ kai musu hari, sai Abu Talib ya ce masa: "Ka bar ni da kanka, kada ka dora mini nauyin da ya fi karfina." Sai Manzon Allah ﷺ ya ce masa: "Kawuna, na rantse da Allah, ko za su sanya rana a hannun dama na da wata a hannun hagu, bisa sharadin in bar wannan al'amari, ba zan bar shi ba har sai Allah ya sa shi ya yi galaba, ko in halaka a cikinsa." Lokacin da ya kafa Daula kuma ya yi Jihadi da takobi, ya kuma tantance al'amarinsa a matsayin nasarar Musulunci, sannan ya dauki ma'aunin rayuwa ko mutuwa a kan wannan al'amari. An ruwaito cewa, a lokacin yarjejeniyar Hudaibiyya, yana a Usfan, nisan mahadar hanya biyu daga Makka, a hanyarsa ta zuwa yin Umrah, ya gamu da wani mutum daga Banu Ka'ab, sai ya tambaye shi ko yana da labari game da Quraishawa. Amsarsa ita ce: "Akwai Quraishawa da suka ji labarin zuwanka, suka fito sanye da fatun damisa, suka sauka a Dhu Tuwa, suna rantsuwa cewa ba za ka taba shiga Makka ba duk da su." Wannan mutum Khalid ibn al-Walid yana tare da dakarun dawakansu wadanda suka aika gaba zuwa Kura-Al-Ghamim". A kan haka Manzon Allah ﷺ ya ce: "Kaico ga Quraishawa! Yaki ya cinye su. Wane lahani za su samu idan sun bar ni da sauran Larabawa mu bi hanyarmu? Idan sun kashe ni, abin da suka so ke nan, kuma idan Allah ya ba ni nasara a kansu, za su shiga Musulunci gungu-gungu. Idan kuma ba su yi haka ba, za su yi yaki muddin suna da karfi; to me Quraishawa ke tunani? Na rantse da Allah, ba zan daina yin yaki saboda aikin da Allah ya dora mini ba har sai Ya sa shi ya yi nasara, ko kuma wannan Salifah ta yanke". Salifah ita ce saman wuya, kuma yankewarta yana daidai da mutuwa. Sannan Manzon Allah ﷺ ya ci gaba da tafiyarsa har ya isa Al-Hudaybiah.

Hence, the Muslims should be frankly told, be it individuals or groups, that they have no other choice, but to carry out the struggle against Kufr on the basis of the life and death measure. This is because the nature of their issue necessitates such a measure and because the Shari’ah has in the Book and the Sunnah decreed this measure. Besides, the Messenger of Allah (saw) has taught us how to determine our issues and ordered us to undertake the measure of life and death towards every vital issue. When Allah (swt) sent him with the Message of Islam, and when he started conveying the Da’awah through the intellectual struggle, he (saw) determined his issue as being the triumph of Islam and he undertook towards it the measure of life and death. It is reported that when he (saw) was told by his uncle Abu Talib what the Quraysh had wanted from him, i.e. to make Muhammad (saw) refrain from attacking them, and when Abu Talib said to him: “Spare me and yourself, and do not put on me a burden greater than I can bear.” The Messenger of Allah (saw) said to him: “O uncle, 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.” When he (saw) established the State and performed Jihad by the sword, he also determined his issue as being the triumph of Islam and he undertook towards this issue the measure of life and death. It has been reported that, at the incident of al-Hudaybiah, when he (saw) was in Usfan, two junctions away from Makkah, on his way to perform Umrah, he met a man from Bani Ka’ab and asked him whether he had any news about the Quraysh. His answer was: “There are Quraysh who have heard of your coming and have come out wearing leopards’ skins and have encamped at Dhu Tuwa vowing that you shall never enter Makkah in defiance of them. This man Khalid ibn al-Walid is with their cavalry which they have sent in advance to Kura-Al-Ghamim”. Upon this the Messenger of Allah (saw) said: “Woe unto Quraysh! War has devoured them. What harm would they have suffered if they had left me and the rest of the Arabs to go our own ways? If they should kill me, that is what they desired, and if Allah should give me victory over them they would enter Islam in flocks. If they do not do that they will fight while they have the strength; so what are Quraysh thinking of? By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed”. The Salifah is the surface of the neck, and its severance is tantamount to death. Then the Messenger of Allah (saw) continued his march until he reached Al-Hudaybiah.

A cikin waɗannan lamura biyu: lamarin ɗaukar da'awa ta hanyar gwagwarmayar ilimi, da lamarin ɗaukarta ta hanyar Jihadi, Manzon Allah ﷺ ya ƙayyade manufarsa da cewa nasarar Musulunci ce, kuma ya mayar da ita al'amari mai muhimmanci, don haka ya ɗauki matakin da ake buƙata kuma babu makawa a kanta a cikin duka lamura biyu, wato matakin rayuwa da mutuwa. Saboda haka, Manzon Allah ﷺ ya ce a farkon lamari:

In these two cases: the case of carrying the Da’awah through intellectual struggle, and the case of carrying it through Jihad, the Messenger of Allah (saw) determined his issue as being the triumph of Islam, and he (saw) made it a vital issue, thus undertaking towards it the required and inevitable measure in both cases, that is the measure of life and death. Therefore, the Messenger of Allah (saw) said in the first instance:

"Ya kawu, na rantse da Allah, da za su sanya rana a hannun dama na da wata a hannun hagu na, bisa sharadin in bar wannan al'amari, ba zan bari ba har sai Allah ya sa shi ya yi galaba, ko in halaka a cikinsa." Sannan ya ce a karo na biyu: "Na rantse da Allah, ba zan daina gwagwarmaya domin wannan manhaja da Allah ya ba ni amanarta ba har sai Allah ya sa ta yi nasara, ko wannan Salifah ta yanke." Idan da Manzon Allah ﷺ bai maida wannan al'amari ya zama mai muhimmanci ba, bai kuma dauki matakin rayuwa da mutuwa a kansa ba, Musulunci da bai yi galaba ba, ba ta hanyar isar da Da'awah ta gwagwarmayar hankali ba, ba kuma ta hanyar isar da ita ta Jihadi da takobi ba. Wannan yayi kama da halin da Musulmai suke ciki a yau, wato mamayar tsarin Kufurci a kansu da kuma iko da Kafirai da munafukai suke yi a kansu, idan ba su maida al'amarinsu ya zama al'amari mai muhimmanci ba, kuma idan ba su dauki matakin rayuwa da mutuwa a kansa ba, to kokarinsu ba zai haifar da komai ba, kuma ba za su iya daukar mataki guda gaba ba.

“O uncle, 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”, and he (saw) said in the second instance: “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.” Had the Messenger of Allah (saw) not made this issue a vital one and had he not undertaken the measure of life and death towards it, Islam would not have triumphed, neither by conveying the Da’awah through intellectual struggle, nor by conveying it through Jihad with the sword. This is similar to the Muslims’ reality today, that is the dominance of the Kufr systems over them and the hegemony of the Kuffar and the hypocrites over them, if they do not treat their issue as vital issue, and if they do not undertake the measure of life and death towards it, their endeavour would not yield anything and they would not be able to move one single step forward.

Saboda haka, muna kira ga kowane Musulmi, a cikin wannan Kufr da ke mamaye kasashen Musulunci, da ya yi aiki don kafa Khilafah a matsayin hanyar mayar da kasarsa Dar ul-Islam da kuma haɗa ta da sauran kasashen Musulunci, yana yada Da'awah ga duniya domin Musulunci ya yi nasara. Wannan aiki dole ne ya nuna imani na gaskiya, wayewa da sani, da maganar Manzon Allah ﷺ: “...ta Allah, da sun sanya rana a hannuna na dama da wata a hannuna na hagu bisa sharadin in bar wannan al'amari, ba zan bar shi ba har sai Allah ya sa shi ya yi galaba ko in halaka a cikinsa”, da kuma maganarsa ﷺ: “Ta Allah, ba zan daina yin yaki saboda manufar da Allah ya dora mini ba har sai Ya sa ta yi nasara, ko wannan Salifah ta yanke.”

Therefore, we call upon every single Muslim, amidst this Kufr dominating the Islamic lands, to work towards establishing the Khilafah as a method to transform his own country into Dar ul-Islam and to unite it with the rest of the Islamic lands carrying the Da’awah to the world in order to make Islam triumphant. This work must reflect with truthful belief, enlightenment and awareness the saying of the Messenger of Allah (saw) : “...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”, and his (saw) saying: “By Allah, I shall not cease to fight for the mission with which Allah has entrusted me until He makes it triumphant or this Salifah gets severed.”