Yawancin Musulmi sun kamu da cutar son-ƙaddara. An sani sarai cewa Annabi ﷺ ya yi hasashe a hadisai da yawa game da mamayar Musulunci a kan duniya, har da Gabas da Yamma. Akwai kuma riwayoyi da yawa da ke magana a kan dawowar Khilafah. Sai dai waɗannan riwayoyi sun zama, ga wasu, abin sa rashin kula, inda suke shawartar Musulmi cewa kada su yi wani aiki na siyasa don kafa Khilafah, a maimakon haka su jira dawowarta da aka alkawarta.

Many of the Muslims have been struck by the affliction of fatalism. It is well known that the Prophet (saw) in many hadeeth foretold the domination of Islam over the world, including both the East and the West. There are also many narrations speaking of the return of the Khilafah. However these narrations for some have become a source of apathy where they advise the Muslims that they should not undertake political actions in order to establish the Khilafah rather they should wait for its promised return.

Muna buƙatar fahimtar kuskuren wannan ra'ayi. Don haka dole ne a bambanta a fili tsakanin Aqeedah da Alkawuran Allah (SWT) da kuma dokokin Shari'ah waɗanda ke ba da ƙarfafawa da jagora ga ayyukan mumini.

We need to realise the error of this view. In order to do that a clear distinction needs to be made between Aqeedah and the Promises of Allah (swt) and the Shari’ah rules which provide the stimulus and direction for the actions of the believer.

Maudu'in Aqeedah maudu'i ne na imani da akida. Yana nufin fahimtar tambayoyi mafi asali da dan Adam dole ya amsa. Kamar su 'me ya sa rayuwa take?', 'ta yaya mutum ya bayyana a duniya?' da kuma 'me ke faruwa bayan mutuwa, kuma shin rayuwar nan tana da alaka da abin da ke bayanta, wato akwai dangantaka tsakanin wannan rayuwa da abin da ke biyo baya?'. Amsoshin wadannan tambayoyi su ne suke samar da imani, akida ko Aqeedah ta Musulmi. Babban abin da wadannan tambayoyi suke mayar da hankali a kai shi ne fahimtar hakikanin wannan duniya. Saboda haka Musulmai sun yi imani cewa Allah (SWT) ya halicci mutum domin ya bauta masa, kuma zai yi wa mutum hisabi a Lahira kan kowane aiki da ya yi a wannan rayuwa, ko aikin ya kasance biyayya ga Allah (SWT) da bin shiriyarsa, ko kuma ba haka ba. Ya aiko Manzanni ga mutane da shiriyarsa, wadda aka isar musu ta hannun Mala'iku.

The subject matter of the Aqeedah is the subject matter of belief and creed. This refers to how the most basic questions that human beings must answer are understood. Such as ‘what is the purpose life?’, ‘how did man appear in the universe?’ and ‘what happens after death and does life have any bearing upon it, meaning is there a relationship with this life and what is after this life?’. The answer to these questions form the belief, creed or Aqeedah of the Muslim. The primary concern of these questions is with understanding the reality of this Dunya. Hence, Muslims believe that Allah (swt) created man in order to worship Him and that He (swt) will account man in the Hereafter for every action undertaken in this life whether it was in obedience to Allah (swt), and following His guidance, or not. He (swt) sent Messengers for mankind with His guidance, which was conveyed to them through the Angels.

Wannan Aqeedah kadai ba ta yin umarni kan ayyuka, duk da cewa dole ne dukkan ayyuka su dogara ne kawai bisa Aqeedah. Dangane da ayyuka, Allah (swt) ya saukar da shiriya a cikin siffar Ahkam Shari'ah. Don haka tsarin tattalin arzikin Musulunci, tsarin mulkin Musulunci, da hanyar bauta wa Allah (swt) a cikin Ibadah ba za a iya fahimtar su ta hanyar yarda da Aqeedah kadai ba. Maimakon haka, ana bukatar Ahkam Shari'ah. Don kara bayyana wannan magana, Musulmi ya sani kuma ya yi imani cewa Allah (swt) shi ne Ar-Raaziq (mai azurta). Shi (swt) ne yake ciyar da mutane, dabbobi da duk sauran halittu a cikin wannan duniya. Duk da haka, wannan ba ya nufin Musulmi ya zauna a gida yana jiran Rizki ya zo masa da kansa. Maimakon haka, dole ne mutum ya bi umarnin Allah (swt),

This Aqeedah alone does not direct any actions, albeit all actions must be based solely upon the Aqeedah. For actions Allah (swt) revealed guidance in the form of Ahkam Shari’ah. So the Islamic economic system, the Islamic ruling system as well as the way to worship Allah (swt) in the Ibadah cannot be comprehended merely through acknowledging the Aqeedah alone. Rather, Ahkam Shari’ah are needed. As a further illustration of this point, Muslims know and believe that Allah (swt) is Ar-Raaziq (the provider of sustenance). So He (swt) sustains the human beings and the animals and everything else in this universe. However this does not mean a Muslim should sit at home and wait for the sustenance (Rizq) to arrive automatically. Rather, one must follow the command of Allah (swt),

"Ku warwatsa a cikin ƙasa, ku nemi falalar Allah" (Suratul Jumu'ah, aya ta 10)

“Disperse in the Earth and seek from the Bounty of Allah” (TMQ al-Jumu’ah, verse 10)

Kamar wani misali, Musulmai sun yi imani cewa Allah (swt) shi ne An-Naaser (Mai taimako). Wato nasara tana hannun Allah (swt), amma duk da haka Musulmai suna da wajibci a cikin ayyukansu su bi Hukuncin Shari'a kuma su shirya rundunarsu saboda umarnin Allah (swt) a cikin Alkur'ani.

As another example Muslims believe that Allah (swt) is An-Naaser (the helper). That is that victory lies in the hands of Allah (swt), yet Muslims are obliged in their actions to follow the Hukm Shari’i and prepare their forces due to the order of Allah (swt) in the Qur’an.

"...kuma ku shirya musu (abokan gaba) duk abin da za ku iya na karfi" (Suratul Anfal, aya ta 60)

“..and prepare for them (the enemy) all you can of force” (TMQ al-Anfal, verse 60)

Saboda haka dole ne a bayyana cewa dukkan ayyuka sai an samo su ne daga Ahkamul Shari'ah, kuma ba za a yi watsi da su ba saboda imani da dogaro (Tawakkul) cewa Allah (swt) ne yake mallakar dukkan abubuwa, wannan kuwa imani ne da ba ya canzawa, ko mutum ya aikata ko bai aikata ba. Ma'ana, wani sanannen al'amari ya faru tsakanin Annabi ﷺ da wani mutum wanda ya bar raƙuminsa ba tare da ya ɗaure shi ba, sai ya ce wa Annabi ﷺ "Ina dogara ga Allah". Annabi ﷺ ya amsa masa da cewa, "Ka ɗaure shi, sannan ka dogara ga Allah."

Hence it must be clear that all actions must be derived from Ahkam Shari’ah and are not neglected due to the belief and trust (Tawakkul) that Allah (swt) controls all things, which is in any case an unchangeable belief regardless of ones actions. In fact, a well known incident occurred with the Prophet (saw) and one man who left his camel untied said to the Prophet (saw) “I trust in Allah”. The Prophet (saw) replied, “Tie it up and (then) have trust in Allah”.

Saboda haka, duk da cewa mutum yana da ƙarfin imani cewa nasara daga Allah take, kuma ya san cewa Allah (SWT) zai sanya Mu'minai a kan mulki, Musulmi dole ne su yi ayyukan da suka dace waɗanda Allah (SWT) ya wajabta. Zaman jiran nasara ba tare da aikata komai ba, koda kuwa tare da addu'o'i masu yawa, haramun ne. Gwagwarmayar aiwatar da wannan addini, kamar gwagwarmayar Sahabbai (RA) waɗanda suka yi yaƙi a fagen daga kuma suka ƙalubalanci shugabannin Quraishawa, wajibi ne. Sannan za a iya cewa wa Allah (SWT) a Ranar Alkiyama cewa mutum ya yi iyakar ƙoƙarinsa. Wannan shi ne abin da dokokin Shari'ah suka bukata.

Hence despite having strong Iman in the victory being from Allah (swt) and knowing that Allah (swt) will establish the Mu’mineen (believers) in authority, Muslims must still perform the relevant actions that Allah (swt) obliged. Sitting back, not doing anything but hoping for the Victory, even if this is accompanied with many Du’aa is Haram. Struggle to implement this Deen, like the struggle of the Sahabah (ra) who struggled in the battlefield and challenged the leaders of the Quraysh is obligatory. Then it can be said to Allah (swt) on the Day of Judgement that one did ones utmost. This is what is demanded by the Shari’ah rules.

Duk da cewa akwai Hadisai da yawa da Annabi (saw) ya yi magana a kan dawowar Khilafah, kuma Allah (swt) ya yi alkawarin nasara ga muminai, Alkur'ani kuma ya wajabta wa Musulmi bin umarnin Allah (swt) da kuma biyayya ga umarnin da suka shafi hanyar kawo canji. Haka ma Annabi (saw) ya shirya domin yaƙe-yaƙe kuma ya bi dokokin Shari'a da suka shafi shiri, duk da cewa ya san cewa Allah (swt) ya yi alkawarin cewa Musulunci zai mamaye. Sahabbai ma ba su taɓa zama suna jiran zuwan mamayar addini ba saboda sun san cewa zai mamaye. Maimakon haka, sun bi Hukuncin Shari'a kuma sun tsaya da ƙarfin imaninsu cewa Allah (swt) zai ba su nasara da goyon bayan da ya yi musu alkawari.

Whilst there are many Hadith that the Prophet (saw) spoke of the return of the Khilafah and Allah (swt) promising the believers of His victory, the Qur’an also obliges Muslims to follow and obey the commands of Allah (swt) related to the methodology of creating change. This is just like the Prophet (saw) who prepared for the battles and obeyed the Shari’ah rules relating to preparation. He (saw) did this whilst knowing that Allah (swt) had promised that Islam would dominate. The Sahabah too never waited around knowing that the Deen would dominate. Rather, they followed the Hukm Shari’i and remained firm in their Iman that Allah (swt) would give the victory and support He had promised them.

Haka kuma a yau, wajibi ne mu aiwatar da jerin ayyukan da suka dace domin sake kafa Khilafah, kuma ba za mu iya kawai jiran nasarar Allah ta sauka ba. Hakan zai jawo fushin Allah a Ranar Alkiyama saboda sakaci wajen aiwatar da wajibi, wato Wajib, ba wai kawai wajibi ba, har ma wajibin da Manzon Allah ﷺ ya kasance a shirye ya bada ransa dominsa. Don haka sai dai idan Musulmai sun fahimci hakan, suka ba shi irin wannan daraja, suka kuma bi ka'idojin Shari'ah, Addini ba zai kafu a rayuwar Musulmai ba, haka kuma ba zai kafu a cikin al'ummominsu ba, domin hakan na iya faruwa ne kawai ta hanyar gwagwarmayar sake kafa Khilafah bisa ka'idojin Shari'ah.

Similarly, today we are required to undertake the relevant set of actions in order to re-establish the Khilafah and we can not merely wait for the victory of Allah to descend. This would lead to the wrath of Allah on the Day of Judgement for neglecting to undertake an obligation i.e. a Wajib, not only a Wajib but one for which the Prophet (saw) was prepared to give his life for. So unless the Muslims realise this and give it the same value and proceed according to the Shari’ah rules the Deen will not be established in the lives of the Muslims nor in their societies as this can only occur through the struggle to re-establish the Khilafah in accordance with the Shari’ah rules.