Wani tunani mai hatsari daidai da wannan, idan ba ma fiye da haka ba, shi ne ra'ayin cewa ya kamata mu nemi kawai mu gyara kanmu, kuma hakan zai kai ga sauyi mai zurfi a tsarin da gwamnati take aiwatarwa. Wannan yana karo kai tsaye da kiran neman Khilafah, kuma yana take dokokin Shari'ah. Haka kuma yana karo kai tsaye da saƙon Musulunci da manufar da Allah ya saukar da Addini ga Muhammad ﷺ, wanda ya zo don ya mamaye dukkan sauran hanyoyin rayuwa.

An equally dangerous conception if not more so is the idea that we should seek to only perfect ourselves and this will somehow lead to a radical change in the systems that are being implemented by the state. This is in direct contradiction with the call for the Khilafah and is in direct violation of the Shari’ah rules. They are also in direct contradiction with the very message of Islam and the aim for which Allah sent down the Deen to Muhammad (saw), which came to dominate over all other ways of life.

An Musulunci an saukar da shi ga Manzon Allah Muhammad ﷺ, shi kuma ya isar da shi ga mutane. Ba ya da ko da kwayar zarra ta son kai a cikinsa, domin ya sadaukar da komai don ya isar da Da'awa ga mutane. Domin babu ɗaya daga cikinmu da zai taɓa jin daɗin zaƙin Musulunci sai dai saboda Da'awar da ta gabace mu. Sahabbai suna da malami mafi kyau, wanda ya tarbiyyantar da su da fahimta daidai ta Musulunci. Haka nan kuma sun isar da Musulunci ga mutane ta hanyar sadaukarwarsu a cikin Da'awa, wanda 'ya'yan itatuwansa muke gani a yau.

Islam was revealed to the Messenger Muhammad (saw) and he conveyed it to the people. He did not have in him even a tiny amount of selfishness as he sacrificed all to carry the Da’awah to the people. For none of us would even have smelt the sweetness of Islam had it not been for the Da’awah that came before us. The Sahabah had the best teacher who cultured them with the correct understanding of Islam. They likewise carried Islam to people through their sacrifice in the Da’awah, the fruits of which we witness today.

Daga cikin ra'ayoyi mafi hatsari da suka shafi Musulmi, kuma suka sa su guje wa da'awar Musulunci, akwai dabi'ar raina wadanda ke aiki don kawar da munkari daga cikin al'umma, da kuma girmama wadanda ba sa damuwa da komai sai kammala imanin kansu.

Among the most dangerous ideas which has affected the Muslims and made them shun the Da’awah for Islam, is to look down upon those who work to keep the Munkar out of society, and hold in high esteem those who do not concern themselves with other than the perfection of their own Iman.

Haƙiƙa, ta yaya imanin mutum zai cika idan yana da imani ga wani ɓangare kawai na abin da Allah ya saukar? Wane imani ne ke cika ga wanda ya yi imani da salla, yana kuma ƙarfafa kansa da ita, amma ya ƙi imani da zakka don haka bai biya ta ba? Allah ya yi Allah-wadai da ‘zaɓe da zaɓe’ daga addininsa. Ya ce:

In fact how could a person’s Iman be perfected if he only had Iman in part of what Allah revealed. Whose Iman is perfected who believes in the prayer and is motivated by it but disbelieves in the Zakah and so does not pay it? Allah condemns the ‘picking and choosing’ from his Deen. He says:

“Shin, kuna yin imani da wani sashe na Littafin, kuma kuna kafirta da sauran? To, me ya zama sakamakon wanda yake aikata haka daga cikinku, sai wulakanci a rayuwar duniya? Kuma a Ranar Alkiyama za a mayar da su zuwa azaba mafi tsanani. Kuma Allah ba ya gafala daga abin da kuke aikatawa.” (TMQ al-Baqarah, aya ta 85)

“Then is it only a part of the Book that ye believe in and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life? and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.” (TMQ al-Baqarah, verse 85)

Ta yaya zai yiwu wasu Musulmi a yau su mayar da hankali kawai ga wasu sassan Shari'ar Musulunci, su kuma kawo uzuri don yin watsi da sauran Addinin Allah, musamman duk abin da ya wuce ibada ta mutum ɗaya?

So how can it be that some Muslims today can emphasise only some aspects of the Islamic Shari’ah and bring excuses to neglect the rest of Allah’s Deen, particularly anything that is more than just individual Ibadah.

Yin da'awar cewa Musulmai na iya inganta halin da suke ciki ta hanyar ware kansu daga harkokin al'umma karya ce. Haka kuma karya ne tunanin cewa Musulmai su kawai su rika karfafa juna wajen inganta ayyukan kansu zuwa kamala kafin su fara tattaunawa kan harkokin al'umma. Wadannan da'awoyi suna taimakawa Kafirai wajen sarrafa Musulmai, domin mu kan kasance cikin rauni, ba mu iya sarrafa al'amuranmu ba, saboda ba mu san yadda ake tafiyar da su ba, kuma ba mu iya kayar da makircin Kafirai a kanmu.

To claim that Muslims can improve their situation by isolating themselves from the affairs of society is false. Equally false is the notion that Muslims should just encourage each other to improve the individual personal actions to perfection before starting to discuss the affairs of society. These claims help the Kuffar to control the Muslims as we remain weak, never able to control our own affairs as we remain ignorant of how to manage them and defeat the Kuffar’s conspiracies against us.

"Kuma ku ji tsoron Fitina (jarrabawa, bala) wadda ba za ta shafi waɗanda suka aikata zalunci daga cikinku kaɗai ba, kuma ku sani cewa Allah Mai tsananin azaba ne." (Suratul Anfal, aya ta 25)

“And fear the Fitna (affliction, trial) which affects not in particular (only) those of you who do wrong, and know that Allah is Severe in punishment” (TMQ al-Anfal, verse 25)

Ra'ayin cewa ya kamata Musulmi su yi watsi da kiran al'umma zuwa aiwatar da dokokin Musulunci, don su mayar da hankali ga ibadar kansu kawai, abu ne da wannan Hadisi ya yi gargadin a kansa, domin mutane masu son kai da mutunci na kansu ba sa yin komai wajen hana sharri, sai dai a banza suna maida hankali ga tsoron Allahnsu da ibadarsu kawai.

The idea that Muslims should neglect calling the society to implement the Islamic rules in favour of performing individual Ibadah is warned of in this Hadith, as the selfish individualistic people do nothing to prevent the evil, but vainly concentrate on their own piety instead.

An Manzon Allah ﷺ aka tambaye shi: "Shin za a halakar da mu alhali kuwa a cikinmu akwai salihai?" Sai ya ce: "Eh, idan mugunta ta yawaita."

The Messenger of Allah (saw) was asked: “Will we be destroyed while there are righteous people amongst us?” He replied: “Yes, when the evil becomes great”.

Annabi ﷺ ya ce: "Duk wata al'umma da sabo ya bayyana a cikinta, sannan ba ta canza shi ba, to ba ta fi masu zunubi ba daraja da tsaro daga azabar Allah da ke kwasar su."

The Prophet (saw) said, “Any people amongst whom disobedience occurs, and they do not change it, are not more honoured and more secure than the sinners from the punishment of Allah sweeping them”.

Ahmad da Tabarani sun ruwaito daga Udai ibn Umairah cewa Manzon Allah ﷺ ya ce: "Allah ba ya azabtar da jama'a saboda laifin wasu mutane na musamman, sai dai idan sun ga mugunta a tsakaninsu alhali suna iya hana ta, kuma ba su hana ta ba. Idan suka yi haka, Allah zai azabtar da mutanen na musamman da jama'a baki ɗaya."

Ahmad and Tabarani narrated on the authority of Udai ibn Umairah that the Messenger of Allah (saw) said: “Allah does not punish the general public because of the wrong doing of specific people until they see the evil (committed) among them while able to stop it and they do not. If they do that, Allah will punish the specific people and the general public”.

Abu Dawud ya ruwaito daga Qays ibn Abi Hazm cewa: "Bayan da Abu Bakr ya girmama Allah kuma ya yabe Shi, sai ya ce: Ya ku mutane! Kuna karanta wannan Aya, amma ba ku fahimtar ta:

Abu Dawud has narrated on the authority of Qays ibn Abi Hazm: “After Abu Bakr had glorified and praised Allah, he said: O people! You read this Ayah but you do not understand it:

Ya ku waɗanda suka yi imani! Ku kiyaye kanku: idan kun bi shiriya, babu wanda zai cutar da ku daga cikin waɗanda suka ɓace (Suratul Ma'ida: 105)

“O you who believe! Guard your own souls: If you follow the right guidance none can hurt you from those who have gone astray” (TMQ al-Maida:105)

“Na ji Manzon Allah ﷺ yana cewa: “Mutane idan suka ga azzalumi kuma ba su hana hannunsa ba, to Allah zai kusa ya yi musu azaba gaba dayansu”. Kuma na ji Manzon Allah ﷺ yana cewa: “Duk wani mutane da ake aikata zunubai a cikinsu, alhali suna iya canza su amma ba su canza ba, Allah zai kusa ya aiko azaba wacce take lullube kowa.” [Abu Dawud: Book of Battles/3775]

‘I heard the Messenger of Allah (saw) say: “The people when they see the tyrant and do not restrain his hands, Allah will be about to punish them all”. And I heard the Messenger of Allah (saw) say: “Any people amongst whom sins are committed, and they could change them but they did not (change), Allah will be about to bring a punishment which engulfs all.” [Abu Dawud: Book of Battles/3775]

Wannan ne yadda Abu Bakr al-Siddeeq (ra) ya fahimci muhimmancin biyayya ga Allah a wannan al'amari na magana game da shugabannin da ke lalata al'umma. Ashe Muhammadu ﷺ bai umurce mu da mu koyi da Sahabbai ba, saboda su ne mafi alherin zamani?

And this is how Abu Bakr al-Siddeeq (ra) had understood the importance of obeying Allah in this matter of speaking about the rulers who corrupt the society. Did Muhammad (saw) not tell us to take the example of the Sahabah as they were the best generation?

Manzon Allah Muhammad ﷺ ya ce: "Misalin mutumin da yake bin umarnin Allah da hani-Nasa, idan aka kwatanta shi da waɗanda suke karya su, shi ne misalin mutanen da suka yi kuri'a don samun wuraren zama a cikin jirgin ruwa. Wasu daga cikinsu suka samu wurare a bene na sama, wasu kuma a na ƙasa. Sa'ad da waɗanda suke ƙasa suka buƙaci ruwa, sai su hau sama su debo ruwa (wannan kuwa yana damun waɗanda ke sama), sai suka ce: 'Bari mu huda rabonmu na jirgin (mu samu ruwa), don mu kare waɗanda suke sama daga damunsu.' To, idan mutanen da ke bene na sama suka bar waɗancan su yi abin da suka ba da shawara, to, dukan mutanen jirgin za su halaka. Amma idan suka hana su, to, ɓangarorin biyu za su tsira." [Bukhari]

The Messenger Muhammad (saw) said: “The example of the person abiding by Allah’s order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them get seats in the upper deck, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said, ‘Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them’. So, if the people in the upper deck left the others to do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe” [Bukhari]

Wannan yana nuna yanayin tabbatar da cewa an aiwatar da Musulunci a cikin al'umma, kuma wannan ita ce hanyar kare kai da tabbatar da cewa addini ya ci gaba da wanzuwa. Saboda haka, tunanin siyasa wani abu ne da kowane Musulmi ya zama dole ya mallaka, kuma ya fahimci cewa yana da alhakin kula da al'amuran muminai. Wannan fahimta tana sabawa kai tsaye da ra'ayin lalatacciyar akida cewa sauyin mutum ɗaya kaɗai ita ce hanyar tada rayuwar al'ummar Musulunci.

This shows the nature of ensuring that Islam is applied in the society and that is the means of protecting oneself and ensuring that the Deen survives. Hence the political mentality is something that every Muslim is required to possess and realise that he is responsible for looking after the affairs of the believers. This understanding is in direct contradiction with the corrupt concept of individual change only as the means of creating the revival in the Islamic Ummah.

Manzon Allah ﷺ ya ce: "Za a sami shugabanni a kanku, (waɗanda za su aikata abubuwa) da kuke gane su a matsayin wani ɓangare na addini, da kuma abubuwan da ba ku gane su ba. Duk wanda ya gane (munanan ayyukansu) zai samu sauƙi (daga zunubi), kuma duk wanda ya ƙi (sharrin), zai tsira."

The Messenger (saw) said, “There will be leaders over you, (who will do things) you recognise (as part of the Deen), and things you don’t recognise. Whoever recognised he would be relieved (of sin), and whoever denied (the wrong), he would be safe”.

Ahmad ya ruwaito daga Abu Bakrah cewa Manzon Allah ﷺ ya ce: "Idan mutane suka ga munkari (mugunta, aikin sabo) ba su canza shi ba, Allah zai kama su da azaba."

Ahmad narrated on the authority of Abu Bakrah that the Messenger of Allah (saw) said, “If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment”.

Ta yaya za mu yi tunanin cewa za mu zama mafi kyau alhali Al-Bazzar da Tabarani sun ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce: "Lallai ne ku umarci da kyakkyawa, kuma ku hana munkari, ko kuwa Allah zai sa miyagu su mallake ku, sa'an nan mafi kyawun ku za su roki Allah, amma ba zai amsa musu ba."

How could we think that we would become better when Al-Bazzar and Tabarani narrated on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “You shall enjoin good and you shall forbid munkar, or Allah will empower on you the evil ones, then your best ones will call upon Allah and He shall not respond”.

Ko da wannan Hadisi yana nuna kuskuren mafi yawan masu ibada waɗanda suka yi sakaci wajen umurni da kyakkyawa da hani daga mummuna, da kuma sauya al'umma.

Even this Hadith shows the error of the most pious people who neglect to command good and forbid evil and change the society.

Ibn Majah daga Abu Sa'eed, Ahmad, Ibn Majah, al-Tabarani da al-Baihaqi daga Abu Umamah, Ahmad da al-Nasa'i daga Tabi'i, Tariq ibn Shihab, duk sun ruwaito cewa Manzon Allah ﷺ ya ce: "Mafi kyawun jihadi shi ne kalmar gaskiya a gaban sarki azzalumi."

Ibn Majah on the authority of Abu Saeed, Ahmad, Ibn Majah and Tabarani and Baihaqi on the authority of Abu Umamah, Ahmad and Nisa’i on the authority of the Tabi’, Tariq ibn Shihab all narrated that the Messenger (saw) said : “The best of Jihad is a word of truth in the face of a tyrant ruler”.

Imam al-Khateeb ya ruwaito a cikin littafinsa, Tarihi, kuma Imam Al-Khattabee ya ruwaito cewa Umar ibn Al-Khattab (ra) ya ce: "Ina rantsuwa da Allah, abin da Allah yake karewa da kiyayewa ta hannun shugaba ya fi abin da zai karewa da kiyayewa ta hanyar Alkur'ani girma." Allah ya yarda da shi. (Hadisin Al-Khateeb yana a lamba ta 14284 a cikin Kanz ul Ummal na Al-Muttaqi Al-Hindi)

Imam al-Khateeb narrated in his book, History, and Imam Al-Khattabee narrated that Umar ibn Al-Khattab (ra) said: “By Allah,what Allah protects and prevents by the ruler is greater than what he will protect and prevents by the Qur’an”. May Allah be pleased with him. (The Hadith of Al-Khateeb is Narration number 14284 in Kanz ul Ummal by Al-Muttaqi Al-Hindi)

Al-Baihaqi ya ruwaito daga Ali (ra) cewa ya ce: "Mutane ba za su daidaita ba sai da wani Imam (Khalifa), ko ya kasance mai kyau ne ko mugu." (Hadisi mai lamba 14286 a cikin Kanz Ul Ummal)

Al-Baihaqi narrated on the authority of Ali (ra) that he said “the people will not be straightened except by an Imam (Khaleefah) whether he is good or bad”. (Narration number 14286 in Kanz Ul Ummal)

Bukhari ya ruwaito daga Qays ɗan Abi Hazim cewa Abu Bakr (ra) ya shiga wurin wata mace daga mutanen Ahmas mai suna Zainab. Ta ce: "Har yaushe za mu ci gaba da zama a kan wannan kyakkyawan al'amari (Musulunci) wanda Allah ya kawo bayan zamanin jahiliyya?" Abu Bakr ya ce: "Muddin shugabanninku suna tsayawa a kansa." Allah ya yarda da shi. (Hadisi mai lamba 2068 a cikin Jami'al Usul na Ibn Al-Atheer.)

Bukhari narrated on the authority of Qays ibn Abi Hazim that Abu Bakr (ra) entered on a woman from the people of Ahmas named Zainab. She said “Until when will we stay on this good matter (Islam) which Allah brought after the times of ignorance ?”. Abu Bakr said “as long as your rulers straighten on it”. May Allah be pleased with him. (Hadith number 2068 in Jami’al Usul by Ibn Al-Atheer.)

Al-Darimi ya ruwaito daga Hayya ibnu Abi Hayya. Ya ce: ...Ya bawan Allah (Abu Bakr): Har zuwa yaushe hukuncin Musulunci zai kasance haka? Ya ce: "Muddin shugabanninku suna daidaita ku". (Ibn Katheer ya ce wannan isnadi (silsilar masu ruwaitowa) hasan ne, mai kyau.)

Al-Darmi narrated on the authority of Hayya ibnu Abi Hayya. She said...O slave of Allah (Abu Bakr): Until when will the ruling of Islam be like this? He said: “As long as your rulers straighten you”. (Ibn Katheer said this isnad (chain) is hasan and good)

Abu Nu'aim ya ruwaito a cikin littafinsa "Hulyat Al-Awliya'" daga Abdullahi ɗan Umar, wanda ya ce: "Al'ummar nan ba za ta sha wahala ba koda kuwa masu zalunci ne kuma masu zunubi, idan shugabanni masu shiryuwa ne kuma masu shiryarwa. Amma al'ummar nan za ta sha wahala kuma ta halaka koda kuwa masu shiryuwa ne kuma masu shiryarwa, idan shugabanni masu zalunci ne kuma masu zunubi." Allah ya yarda da shi.

Abu Nu’aim narrated in his book “Hulyat Al-Awaliya’” on the authority of Abdullah ibn Umar, who said “The people in the Ummah will not suffer even if they were oppressors and sinful, if the rulers were guided and were guiding. But the people in the Ummah will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful”. May Allah be pleased with him.

Saboda haka Musulmai su sani cewa su ne masu tsaron al'umma, kuma wannan shi ne hanyar tsaron kansu. Babu wani tunanin mutum-ɗaya (individualism) a Musulunci; a maimakon haka, wannan abu baƙo ne ga al'ummar Musulunci.

Hence the Muslims should know that they are the guardians of the Ummah and that is the means of guarding themselves. There is no conception of individualism in Islam rather this is alien to the Islamic Ummah.

Hakika hakan zai hana Ummah fahimtar wannan muhimmin al'amari da sake kafa Khilafah, ya kuma mayar da hankalinta ga kanta kawai. Wannan ra'ayi ne mai matukar hatsari wanda a zahiri zai zama cikas ga komawar Khilafah, kuma zai jinkirta Ummah daga aiki domin ita.

In fact it would keep the Ummah from realising the vital issue and re-establishing Khilafah and focus them purely around themselves. This is an extremely dangerous concept that in actuality would serve as an obstacle in the resumption of the Khilafah and would delay the Ummah from working for it.

Ta yaya mutum zai iya kawo sauyin siyasa ba tare da yin aiki dominsa ba? Ta yaya za mu watsar da hukunce-hukuncen Shari'a da suka shafi canza mummunan abin da muke gani da kuma yin hisabi ga masu mulki? Ta yaya za mu watsar da aiki domin kafa Khilafah, mu yi watsi da wani sashe na hukunce-hukuncen Shari'ah?

Simply put how can someone create political change without working for it? How can we abandon the Ahkam connected to changing the evil that we see and accounting the rulers? How can we abandon working for the Khilafah and neglecting a portion of the Shari’ah rules?

Saboda haka yana da muhimmanci a fahimci tsarin Musulunci na kafa Khilafah, wato me Shari'ah ta shimfida wa Al'ummar Musulmi su bi a kokarinta na sake kafa Khilafah da mayar da addinin Musulunci cikin al'amuran rayuwa.

Hence it becomes necessary to understand the Islamic methodology for establishing the Khilafah i.e. what has the Shari’ah rules laid down for the Muslim Ummah to follow in her quest to re-establish the Khilafah and bring the Deen of Islam back into life’s affairs.