Wata hanya mai yaɗuwa da ake isarwa ga Al'ummar Musulunci ita ce ra'ayin Tadarruj ko 'Gradualism'. Wannan 'tsari' yana bin tunanin cewa Musulunci addini ne mai girma, kuma ba zai yiwu a aiwatar da shi gaba ɗaya ba da gaggawa. Saboda haka, ya kamata a nemi aiwatar da hukunce-hukuncen Shari'a a hankali, kuma hakan zai faru a cikin dogon lokaci, a hankali a hankali yana dawo da Musulunci cikin rayuwar Musulmai. Wannan tsari yawanci yana faruwa ta hanyar raba mulki da gwamnatin da take kan mulki, da kuma aiki a cikin tsarin da ake da shi.

A widespread concept that is passed to the Islamic Ummah is the concept of the Tadarruj or ‘Gradualism’. This ‘methodology’ follows the logic that Islam is a Deen that is massive and it is impossible to radically implement Islam. Therefore one must seek to gradually implement the Shari’ah rules and this will take place over a long period of time gradually bringing Islam back to the life of the Muslims. This process would normally occur through sharing power with the existing government and through working within the system.

Bayan haka, ana kawo wasu hujjoji don tabbatar da wannan ra'ayi, kamar su: "Alkur'ani an saukar da shi ne a matakai, kuma duk lokacin da matsaloli suka taso, sai Alkur'ani ya magance su ta wannan hanya." Haka kuma, ana ambaton cewa Allah (SWT) ya haramta giya a matakai uku a matsayin misali na wannan hanya ta sannu a hankali.

After which certain arguments are brought as a justification for this view such as ‘the revelation of the Qur’an was in stages and as problems arose the Qur’an addressed them in that manner’. The fact that Allah (swt) prohibited alcohol in three stages is quoted as an example of this gradualism.

Wani ƙarin hujja kuma ana kawo ta ta hanyar ƙa'idoji irin su, 'Abin da ba za a iya cimma shi gaba ɗaya ba, bai kamata a bar shi gaba ɗaya ba'. Saboda haka, za a iya cewa, wani ɓangare na Musulunci ya fi rashin Musulunci gaba ɗaya, don haka tafiya a hankali-hankali abu ne karɓaɓɓe.

A further argument is brought in by principles such as, ‘That which cannot be completely attained should not be completely left’. Hence, it would be argued, some Islam is not as bad as no Islam, thus a gradual approach is acceptable.

Yana da muhimmanci al'ummar Musulunci ta fahimci cewa babu ɗaya daga cikin waɗannan da ya zama hujjar Shari'a a Musulunci, kuma wannan ra'ayi ba kawai ba shi da inganci ba ne, har ma yana saɓawa dalilai tabbatattu a Musulunci. Abu na farko da ya kamata a tuna shi ne cewa ra'ayin cewa Musulunci ba zai yiwu a aiwatar da shi ba zai nuna cewa Allah (SWT) ya aiko da addini marar amfani! Wannan kuwa yana saɓawa imani cewa Musulunci shi ne kaɗai addini mai amfani ga ɗan Adam, wanda Allah (SWT), Mahaliccin sammai da ƙasa, ya kammala shi. Allah (SWT) ya ce a cikin Alƙur'ani,

It is important that the Islamic Ummah realises that none of these are legal (Shari’i) arguments in Islam and that this concept is not only invalid but contradicts definitive evidences in Islam. The first point to bear in mind is that the concept that Islam is impossible to implement would mean that Allah (swt) had sent an impractical Deen! This is in contradiction to the belief that Islam is the only practical Deen for mankind which Allah (swt), the Creator of the Heavens and the Earth, had perfected. Allah (swt) states in the Qur’an,

"Allah ba ya ɗora wa mutum nauyin da bai iya ɗauka ba."

“Allah does not place a burden upon a person except that which he is capable of.” (TMQ al-Baqarah, verse 282)

Allah (SWT) ya bayyana cewa ba zai ɗora wa Al'ummah wani wajibi da ba za ta iya cika shi ba ba kuma wanda yake mata wuya ba, saboda haka komawar Musulunci mai yiwuwa ne kuma nauyi ne a kan kowa.

So Allah (swt) states that He would not place upon the Ummah an obligation that she couldn’t achieve and was impossible for her, so the resumption of Islam is a possibility and a responsibility.

Ra'in cewa ba zai yiwu a kafa Musulunci ta hanyar sauyi mai tushe ba yana kasancewa a zuciyar wannan muhawara ta hanyar aiki da ake kira mai amfani. Wannan ra'ayi ba wai kawai yana sabawa Musulunci ba, har ma kuskure ne game da hakikanin canjin siyasa. Canji ne mai tushe, wanda Annabi ﷺ ya kawo shekaru 1300 da suka wuce. Haka kuma canji ne mai tushe wanda ya kawo koyarwar Kwaminisanci ta batacciya, sannan kuma canji mai tushe ne wanda ya kawo Jari-hujja a Rasha a farkon shekarun 1990 don maye gurbin Kwaminisanci. Idan haka ne ga akida da tsarin bata, to ta yaya zai zama ba zai yiwu ba ga akida ta gaskiya? Don haka tunanin cewa sake farfado da Musulunci ba zai yiwu ba zato ne na ƙarya, kuma yana nuna halin rashin bege ga Al'umma da kuma ga Musulunci kansa.

The idea that it is impossible to establish Islam radically is at the heart of this pragmatic and supposedly practical argument. This is not only in contradiction with Islam but is a flawed view of the reality of political change. It was a radical change, which the Prophet (saw) brought about 1300 years ago. It was also a radical change that brought the corrupt doctrine of Communism and also a radical change which a brought about Capitalism in Russia in the early 90’s to replace Communism, and if this is the case with the false Aqeedah and system then how can it be impractical for the correct Aqeedah. So the concept of the Islamic Revival being impractical is a false notion and reflects a defeatist outlook to the Ummah and towards Islam itself.

Dangane da da'awar cewa an saukar da Alkur'ani a hankali, saboda haka za a iya aiwatar da shi a hankali, wannan magana ce da ta saba wa Alkur'ani da yadda aka saukar da shi. Da farko dai, an saukar da Alkur'ani bisa ga matsaloli, tambayoyi, muhawara da yanayin siyasa da suka faru. Wannan a Musulunci yana zama reshe na Ulumul-Qur'an (Ilimomin Alkur'ani) wanda aka sani da Asbabun-Nuzul (Dalilan saukar da wahayi).

As for the claim that the Qur’an was revealed gradually and therefore can be implemented gradually, this is a statement that is in contradiction with the Qur’an and how it was revealed. Firstly the Qur’an was revealed according to the problems, questions, debates and political scenarios that occurred. This in Islam forms a branch of Ulum ul-Qur’an (Sciences of the Qur’an) known as the Asbab un-Nuzul (The causes of revelation).

'Urwa ya ruwaito cewa Az-Zubair ya yi takaddama da wani mutum daga Ansar saboda wani rafi na dutse a Al-Harra. Annabi ﷺ ya ce, "Ya Zubair, ka shayar da (gonarka) sannan ka bar ruwan ya gudu zuwa ga makwabcinka." Sai Ansari ya ce, "Ya Manzon Allah ﷺ, shi dan uwanka ne." A nan fuskar Annabi ﷺ ta canza (saboda fushi) sai ya ce, "Ya Zubair, ka shayar da (gonarka) sannan ka riƙe ruwan har sai ya kai bangonka, sannan ka bar shi ya gudu zuwa ga makwabcinka." Don haka Annabi ﷺ ya ba Az-Zubair damar karɓar cikakken haƙƙinsa bayan Ansari ya tsokane fushinsa. Annabi ﷺ ya riga ya ba da umarni da ya amfani su duka biyu. Game da wannan Az-Zubair ya ce, "Ina tsammani wannan ayar an saukar da ita ne a kan wannan al'amari,

As an example for this, the following is an incident that Bukhari has narrated (Vol. 6 No 109): ‘Urwa narrated that Az-Zubayr quarrelled with a man from the Ansar because of a natural mountainous stream at Al-Harra. The Prophet (saw) said, “O Zubayr, irrigate (your land) and then let the water flow to your neighbour. The Ansari said, “O Allah’s Messenger (saw) he is your cousin.” At that the Prophet’s face became red (with anger) and he said, “O Zubayr irrigate (your land) and then withhold the water till it flows up to your wall and then let it flow to your neighbour”. So the Prophet (saw) enabled Az-Zubayr to take his full right after the Ansari provoked his anger. The Prophet (saw) had previously given an order that was in favour of both of them. Regarding this Az-Zubayr said, “I think that this verse was revealed in this connection,

"Amma a'a, (na rantse) da Ubangijinka! Ba su da Imani har sai sun sanya ka (ya Annabi) mai hukunci a cikin dukkan rikicinsu, sannan ba su samun wani ƙiyayya a cikin zukatansu game da hukuncinka, kuma su miƙa wuya gaba ɗaya gare shi."

“But no, (I swear) by your Lord! They have no Iman until they make you (O Prophet) the judge in all their disputes and then they find no resentment in their souls regarding your judgement and they utterly submit to it” (TMQ al-Nisa’a, verse 65)

Saboda haka, duk lokacin da wata matsalar shari'a ta taso da ke bukatar Hukunci, Alkur'ani yana magance ta. Akwai riwayoyi inda Sahabbai (ra) suka zo wurin Annabi ﷺ, shi kuma ya yi shiru har sai Allah (SWT) ya saukar da Hukuncin a kan lamarin. Misali shi ne abin da al-Bukhari ya ruwaito. Jabir (ra) ya ruwaito cewa "Annabi ﷺ da Abu Bakr (ra) sun zo suna tafiya a kafa don ziyartata (a lokacin rashin lafiyata) a gidajen Banu Salama. Annabi ﷺ ya same ni ba ni da hankali, sai ya nemi ruwa ya yi alwala da shi, ya kuma yayyafa min ruwa. Na dawo cikin hankalina, sai na ce wa Annabi ﷺ: 'Ya Manzon Allah! Me kake umurce ni in yi game da dukiyata?' Sai riwayar ta ce: ya yi shiru har sai aka saukar da ayoyin da suka shafi gado." (al-Bukhari Vol. 6 No. 101).

Hence, any time a legal problem arose that required a Hukm the Qur’an addressed it. There are narrations wherein the Sahabah (ra) approached the Prophet (saw) and he kept silent until Allah(swt) revealed the Hukm on the issue. An example of this is what has been narrated by al-Bukhari. Jabir (ra) narrates that “the Prophet (saw) and Abu Bakr (ra) came on foot to pay me a visit (during my illness) at Banu Salama’s (dwellings). The Prophet (saw) found me unconscious, so he asked for water and performed the ablution from it and sprinkled some water over me. I came to my senses and said to the Prophet (saw): ‘O Messenger of Allah! What do you order me to do regarding my wealth?’ Then the narration states that he was silent until the verses concerning inheritance were revealed. (al-Bukhari Vol. 6 No. 101).

To dukkan hukunce-hukuncen da suka faru an riga an yi musu hukunci bisa Musulunci, kuma da zarar an saukar da Hukuncin, nan take aka aiwatar da shi. Babu wani misali na tsarin mataki-mataki wajen aiwatar da kowane hukuncin Allah. A bayyane yake cewa babu wani lokaci da Manzon Allah ﷺ ya yi watsi da Hukuncin Allah (SWT) ya jinkirta aiwatar da shi, domin hakan zai zama kamar zargin Manzon Allah ﷺ da yin hukunci da abin da ba Allah (SWT) ya saukar ba, wanda kafirci ne.

So all judgments and rules that took place were always addressed by Islam and as soon as the Hukm was revealed it was implemented immediately. There were no instances of gradualism in implementing any of the divine rules. It is clear that there was no case where the Messenger (saw) ignored the Hukm of Allah(swt) and delayed its implementation, this would be tantamount to accusing the Messenger (saw) of ruling by other than that which Allah(swt) had revealed, which is Kufr.

Hukuncin da Musulunci ya yi da kuma haramcin yin hukunci da kufr ta kowace hanya, abubuwa ne da aka sani sarai daga Musulunci, ba kuma su da fassara iri-iri. Saboda haka, aiwatarwa a hankali cikin mulki, ko a raba mulki, ba zai halatta ba ta kowace fuska.

The ruling by Islam and the prohibition of ruling by Kufr whatsoever are matters that are known definitively from Islam and are not open to interpretation. Hence, gradual implementation in authority, or in sharing authority, would not be allowed under any shape or form.

Allah (SWT) ya faɗa a cikin Alƙur'ani,

Allah (swt) has stated in the Qur’an,

"Duk wanda bai yi hukunci da abin da Allah ya saukar ba, to waɗannan su ne kafirai" (TMQ 5:44).

“Whosoever does not rule by what Allah has revealed then such are the disbelievers” (TMQ 5:44).

Ibn Kathir a cikin Tafsirinsa na wannan ayar ya ambaci ra'in Ibn ‘Abbas (ra) da kuma na Mufassirai da yawa cewa duk wanda bai yarda da ingancin Shari'a ba, ko ma da doka ɗaya daga cikin dokokin Shari'a da aka sani a Musulunci, to kafiri ne. Haka kuma, shugaba wanda yake mulki da abin da ba Musulunci ba, kuma ya yi imani cewa hakan halal ne, kafiri ne. Amma wanda yake mulki da kafirci yana mai yarda cewa yana yin haka, to ya aikata kafirci wanda bai kai girman kafirci ba, watau babban zunubi. (Ibn Kathir, 'Tafsirul Qur'anil Azeem', Juz'i na 2, shafi na 60-66). Saboda haka, hanyar sannu-sannu da raba mulki ba a halatta ta ba, kuma a fili ba ita ce hanyar Musulunci ta kawo canjin siyasa ba.

Ibn Kathir in his Tafseer of this verse states the views of Ibn ‘Abbas (ra) and many of the other Mufasireen that anybody who does not believe in the validity of the Shari’ah or even one rule of the Shari’ah that is known by Islam is a Kafir, and the ruler who rules by other than Islam and believes it acceptable is a Kafir, however the one who rules by Kufr acknowledging that he is doing so commits Kufr that is less than Kufr i.e. a major sin. (Ibn Kathir ‘Tafseeru Qur’an Al Atheem’ Vol. 2 pages 60-66). Hence the way of gradualism and power sharing is not permitted and is clearly not the method of Islam to create political change.

Saboda haka ya kamata a bayyana cewa duk wani yunkuri na amfani da tsarin dimokuraɗiyya da ake da su, ko ta hanyar riƙe muƙaman ministoci a gwamnatocin da ke mulki da kafirci, haramun ne. Haka kuma, goyon bayan jam'iyyun siyasa na kafirci wajen aiwatar da tsarin kafirci a cikin ƙasashen Musulunci, domin samun wani tasiri a cikin tsarin yanke shawara na siyasa, haramun ne. Hakanan, gabatar da kudurori da ke neman aiwatar da wasu sassan hukunce-hukuncen Shari'a sannan a kada kuri'a a kansu haramun ne tabbas, domin hakan yana sanya hukuncin mutum ya zama mafi rinjaye bisa hukuncin Allah, kuma wannan yana cikin sabani gaba ɗaya da Akidar Musulunci.

So it should be clear that any attempt at utilising the democratic structures that currently exist either through holding ministerial posts in governments that rule by Kufr would be prohibited. As would supporting Kufr political parties in their application of Kufr systems in the Islamic lands, in order to achieve some influence in the political decision making process. Similarly putting forth bills that attempt to apply some aspects of the Shari’ah rules and then voting on them would definitely be prohibited as this would be making the decision of man sovereign over the Hukm of Allah and this is something that is in complete contradiction with the Islamic Aqeedah.

Don haka irin waɗannan ra'ayoyi dole ne a guje su, kuma a fahimci cewa su kaɗai ne shinge ga Al-Ummah ta Musulunci wajen canza halinta da kuma sake kafa Khilafah.

So such ideas must be shunned and it should be realised that they are only barriers to the Islamic Ummah changing her situation and re-establlishing the Khilafah.