Wata kallon kuma da ake gabatarwa ga Ummah shi ne batun yaƙar masu mulki, cewa ta hanyar gwagwarmayar soja Musulunci zai dawo kan dandalin duniya. Wannan ma yana dogara ne da wani Hadisi na musamman. An ruwaito shi daga majiyoyi da yawa, ciki har da Imam Muslim, cewa Annabi ﷺ ya ce: "Kada ku ƙalubalanci mutanen iko sai kun ga kafirci bayyananne wanda kuna da hujja bayyananniya daga Allah (daga Musulunci)." Ibn Kathir a cikin Tafsirinsa ya ce idan Khalifa ya koma mulkin kafirci, sai a yaƙe shi har sai ya koma aiwatar da Musulunci da Shari'a.

Another view that is being addressed to the Ummah is the concept of fighting the rulers and that through military struggle Islam will return to the world stage. Again this is based upon a particular Hadith. It has been narrated from many sources including Imam Muslim that the Prophet (saw) said, “Do not challenge the people of authority unless you see explicit Kufr of which you have clear proof from Allah(from Islam)”. Ibn Kathir in his Tafseer states that if the Khaleefah reverts to the rule of disbelief, he would be fought until he returned to the implementation of Islam and the Shari’ah.

Ibn Hajr a cikin Fathul Bari shi ma ya bayyana cewa idan ya zama kafiri, ko ya canja Shari'ah, to a yaƙe shi a cire shi. Wannan ra'ayi ana kuma ambatonsa a cikin Nailul Awtar, kuma Imam Shawkani ya goyi bayansa. Wato, idan shugaba ya yi mulki da wani abu banda Shari'ah, sai a yaƙe shi har sai ya tuba ko a cire shi. Sai dai wannan ita ce kawai yanayin da hukuncin ya shafa, wato hukuncin Khalifa wanda ya koma ga hukuncin kafirci da rashin biyayya ga Allah. Ba ya shafar yanayin da Khalifa ya zama azzalumi, haka kuma ba ya shafar yanayin da halayensa suka lalace. A irin wannan yanayi, biyayya gare shi wajibi ce, kuma ya kamata Musulmi su ci gaba da yin salla a bayansa, da kuma yin jihadi tare da shi.

Ibn Hajr in his Fateh al-Bari also states that if he becomes a Kafir, or changes the Shari’ah he should be fought and removed. This view is also mentioned in Nayl al-Awtar and supported by Imam Shawkani. That is, if the ruler rules by other than the Shari’ah he is fought until he either repents or is removed. However that is the only situation that it applies to i.e. the ruling of a Khaleefah who resorts to the Kufr ruling and disobedience to Allah. It does not relate to the Khaleefah becoming tyrannical and also does not relate to his personality becoming corrupt. In which case obedience to him is binding and the Muslims should still pray behind him and fight Jihad behind him.

Amma waɗannan hadisai ba su da alaƙa da halin da ake ciki yanzu. Duk suna da alaƙa da tawaye da bijire wa Khaleefah, kuma an sanya su ƙarƙashin maudu'in 'Khurooj min al Khaleefah', wato bijire wa ikon Khaleefah ko Imam.

However, these Ahadith are not connected to the current situation. They are all connected to revolt and rising against the Khaleefah and are titled under the subject of ‘Khurooj min al Khaleefah’ i.e. rising against the authority of a Khaleefah or an Imam.

Halin da ake ciki yanzu ba irin na Khulafa'u ba ne waɗanda suka yi mulki da Musulunci sannan suka juya wa Musulunci baya. Matsalar yanzu kuma ba wai kawai cire wani sarki ta hanyar kashe shi ba ne. Maimakon haka, an aiwatar da cikakkun tsarin kafirci a kan Musulmai fiye da shekaru 76, babu wani daga cikin masu mulki da ya taɓa yin mulki da Shari'ah, kuma babu ɗaya daga cikinsu da yake Khalifa a cikin Khilafah. Tsarin da suke aiwatarwa ko dai sarauta ne ko kuma tsarin jari-hujja mai wani irin tsarin dimokuraɗiyya. Saboda haka, gaskiyar al'amarin ba cire wani Khalifa mugun cikin Dawlar Musulunci ba ne. Gaskiyar ita ce tumɓuke gabaɗayan tsarin kafirci, tare da shugabansa, domin sake kafa Dar ul-Islam. Masu mulkin yanzu ba su yi kama da Khulafa'u ta kowace fuska ba, waɗanda suka shigar da doka guda ɗaya ta kafirci cikin Khilafah. Don haka waɗannan Hadisan, waɗanda koyaushe ake fahimtarsu a cikin mahallin Dar ul-Islam, wato inda ake aiwatar da Musulunci kuma Musulmai suna da tsaro, ba sa shafar halin da ake ciki yanzu. Abin da suke magana a kansa shi ne cire Khalifa wanda yake mulki da kafirci a cikin Dawlar Musulunci, ba tumɓuke gabaɗayan tsarin kafirci ta hanyar kawai yaƙi da kashe shugaban wannan tsarin ba.

The current situation is not that of the Khulafaa’ who used to rule by Islam and then turned away from Islam. The current problem is also not merely related to removing a ruler by killing him. Rather, entire systems of Kufr have been implemented over Muslims for over 76 years, none of the rulers have ever ruled by the Shari’ah and none of them are Khulafaa’ within a Khilafah. The systems that they are applying are either monarchies or Capitalistic with some sort of democratic framework. Hence, the reality isn’t that of removing a bad Khaleefah within an Islamic State. The reality is of uprooting an entire Kufr system, including it’s ruler, to again establish Dar ul-Islam. The current rulers are not comparable in any way to Khulafaa’ who have introduced one Kufr law into the Khilafah. Hence these Ahadith, which have always been understood in the context of Dar ul-Islam i.e. where Islam is implemented and the Muslims possess the security, do not apply upon the current situation. The reality which they address is that of removing a Khaleefah who rules with Kufr within the Islamic State, not that of uprooting an entire Kufr system merely by fighting and killing the ruler of that system.

Dabi'ar da ta dace da ita daga cikin dalilai ita ce kafa Daular Musulunci a karon farko da Annabi (saw) ya yi, da gwagwarmayar da ya sha wajen kafa wannan Daula da canza Dar ul-Kufr zuwa Dar ul-Islam. Wannan ita ce gwagwarmayar da ya ambata a Hadisin Hamza, kamar yadda aka misalta a littattafan Sunnah da Seerah. Domin wannan ita ce kawai misali inda aka sami cikakken tsarin Kufr aka canza shi zuwa cikakken tsarin Musulunci. Don haka al'amarin yana kan canza tsari ne, ba kawai canza mai mulki ba. Hadisan yaki suna shafar canza mai mulki watau Halifa wanda ya bace daga hanya, ba tsari ba. Gwagwarmayar Annabi (saw) kadai a Makkah ita ce ke shafar canza tsari. Don haka yaki da makami ba hanya ce ta sake kafa Khilafah ba.

The only situation that is comparable from the evidences is the establishment of the Islamic State for the very first time by the Prophet (saw) and the struggle which he (saw) went through in order to establish this State and change Dar ul-Kufr to Dar ul-Islam. This is the struggle which he (saw) referred to in the Hadith of Hamza and as is illustrated in the Books of Sunnah and Seerah. As that is the only instance in which a complete system of Kufr existed and was changed to a complete system of Islam. So the matter is regarding the changing of a system, not merely a ruler. The Ahadith of fighting, apply to changing a ruler i.e. a Khaleefah who has gone astray not a system, only the struggle of the Prophet (saw) in Makkah applies to the changing of a system. So military struggle is not the method of re-establishing the Khilafah.