5.8 Aiwatar da Musulunci da ɗaukar da'awar Musulunci - Hanyar Mayar da Khilafah | Quran Course

5.8 Aiwatar da Musulunci da ɗaukar da'awar Musulunci - Hanyar Mayar da Khilafah | Quran Course

Dawlar tana haihuwa ne ta hanyar fara kawo sababbin ra'ayoyi da suke kafa tushenta da tsarinta. Bugu da ƙari, iko da hukuma a cikin Dawla suna canzawa yayin da waɗannan ra'ayoyi suka canza. Idan ra'ayoyin suka zama ƙa'idodi, aka fahimce su sosai kuma aka yi imani da su, to suna shafar mutum, wanda shi kuma yake ɗabi'a da tafiyar da rayuwarsa bisa waɗannan ƙa'idodi. Ra'ayin amfani yana canzawa yayin da hangen rayuwa ya canza, kuma iko da hukuma suna zama tsarin da ke lura da wannan amfani da kuma gudanar da shi. Wani ra'ayi na musamman da ke kafa wata fahimta ta musamman game da rayuwa shi ne tushen Dawla da kuma maɓuɓɓugar ikonta, hukumarta, tsarinta da kundin tsarin mulkinta. Domin wannan takamaiman ra'ayi game da rayuwa yana bayyana ne a cikin wani rukuni na ƙa'idodi, ma'auni da akidu, ana ɗaukar wannan rukuni a matsayin tushe, yayin da hukuma kuma take a matsayin mai kula da harkokin jama'a, kuma mai lura da cewa kulawar mutane tana gudana bisa wannan rukuni na ƙa'idodi, ma'auni da akidu. Wannan rukunin ra'ayoyi yana kafa gaba ɗaya hangen rayuwa, kuma bisa ga haka ake kafa hangen kulawa, sannan iko yana aiwatar da waɗannan ayyuka. Daga wannan fahimta ne ake bayyana Dawla da cewa: "Wata ƙungiya (ko hukuma) da aka kafa bisa wani rukuni na ƙa'idodi, ma'auni da akidu da wani rukuni na mutane suka rungumi, wacce take amfani da ikonta wajen kiyayewa da tsare waɗannan ra'ayoyi." Rukunin ra'ayoyin da Dawla take ginawa a kansu ko dai yana samo asali ne daga wani tunani na asali, ko kuma babu wani tunani na musamman a cikinsa. Idan rukunin ra'ayoyin an gina shi ne a kan tunani na asali, to zai sami tushe mai ƙarfi mai kusurwoyi marasa girgiza. A irin wannan yanayi, Dawla za a kafa ta ne a kan tunani na musamman wanda ke samar da tushe guda ɗaya ga dukkan ƙa'idodinta, jin daɗinta, kundin tsarin mulkinta da tsarinta. Idan kuma Dawla ba a kafa ta a kan tunani na asali ba, to tana da tushe mai rauni wanda za a iya kifar da ita cikin sauƙi ko kuma wasu ƙungiyoyi na waje su mallake ta. Irin wannan tushe mai rauni zai iya fuskantar tasirin ra'ayoyi da tunanin baƙi cikin sauƙi, wanda a ƙarshe zai buɗe hanya ga ƙarfin waje su lalata jikinsa.

The State is born by the initiation of new ideas that establish its foundation and structure. In addition, the power and authority in the State change as these ideas change. If the ideas become concepts and are well understood and believed in, then they affect the human being, who then behaves and proceeds through life according to these concepts. The viewpoint of benefits change as the perspective on life changes, and authority and power constitute the mechanism that supervises and administers these benefits. A unique idea that establishes a particular perspective on life forms the basis of the State as well as the fountain of its power, authority, systems and constitution. Because this particular idea about life is manifested in a group of concepts, standards and convictions, this group is considered the foundation while the authority is a caretaker of the affairs of the people, as well as the supervisor who sees that the caretaking of the people are carried according to this group of concepts, standards and convictions. This group of ideas establishes in totality the view of life and, according to this, the view of caretaking is established, and the power carries out those functions. From this understanding the State is defined as “A body (or entity) established upon a group of concepts, standards and convictions that a group of people embrace, which exercises its authority to preserve and safeguard those ideas.” The group of ideas that the state is built upon either stems from a fundamental thought or no unique thought. If the group of ideas is built on a fundamental thought, then it would have a strong foundation with unshakable corners. In such a scenario, the state would be established upon a unique thought which provides the sole source of all its concepts, sentiments, constitutions and systems. If the state is not established upon a fundamental thought, then it would have a weak foundation that could be toppled easily or colonised by outside entities. Such a weak foundation would be easily subjected to foreign ideas and concepts, which would eventually invite the way for outside forces to destroy its body.

Bugu da ƙari, Manzon Allah ﷺ ne ya kafa Daular Musulunci bisa wani tushe na musamman. Saboda haka, wannan tushe ya zama dole ya zama tushen Daula a kowane lokaci da wuri. Lokacin da Annabi ﷺ ya kafa iko, ya karɓi mulki a Madina, ya kafa shi bisa Aqidar Musulunci tun ranar farko, duk da cewa ayoyin da ke magana kan doka ba su riga sun sauka ba. Annabi ﷺ ya kafa tushen rayuwar Musulmi, hukunce-hukunce, dangantaka da al'amuran mutane, da kuma iko, ƙarfi da mulki, bisa maganar: "Babu abin bautawa da cancanta sai Allah, Muhammadu kuma Manzon Allah ne." Annabi ﷺ ya kuma umarci Jihadi, ya kuma wajabta wa Musulmi isar da Aqidar Musulunci ga dukkan mutane. Bisa wannan tsari, Daular Musulunci ta iya yada Musulunci a duniya, ta faɗaɗa yankunanta, tana kare iyakokinta, tana kuma tsare kanta daga duk wani yunƙuri na raunana tushenta. Annabi ﷺ ya ce a wani Hadisi: "An umarce ni da in yaƙi dukkan mutane har sai sun ce: 'Babu abin bautawa da cancanta sai Allah, Muhammadu kuma Manzon Allah ne.' Idan sun faɗa haka, to jininsu da dukiyarsu sun zama kariya da tsaro daga gare ni, sai dai da haƙƙinsu (na dukiya da jini)." Musulunci ya wajabta wa Musulmi ikon aiwatar da Ahkamul Shari'ah. Al'ummah ce ta zaɓi shugabanni don su ɗauki wannan nauyi. Allah (swt) ya wajabta wa Musulmi tabbatar da cewa za a aiwatar da Musulunci gaba ɗaya, ta hanyar tambayar shugabanni, da kuma kawo Daula da jami'anta gaban Musulunci don yin lissafi, da kiyaye tunani da ra'ayoyin Musulunci a tsakanin mutane. Allah (swt) ya ambaci wajibcin Musulmi su kasance da wata jam'iyya ko ƙungiya don aiwatar da wannan aiki:

Moreover, the Islamic State was established by the Messenger (saw) on a specific basis. As a result, this basis must be the foundation of the State at any time and place. When the Prophet (saw) established the authority and took over the rule in Madinah, he established it on the Islamic Aqeedah from the first day even though the verses that deal with legislation were not yet revealed. The Prophet (saw) established the foundation of the Muslims’ life, the judgments, relations and affairs of the people, as well as authority, power and ruling, upon the saying: “There is no deity worthy of worship except Allah, and Muhammad is the Messenger of Allah.” The Prophet (saw) also ordered Jihad and made it an obligation on Muslims to carry the Islamic Aqeedah to all people. Upon this mechanism, the Islamic State was able to propagate Islam to the world and expand its spheres while protecting its frontiers and safeguarding against any attempt to undermine its foundation. The Prophet (saw) said in one Hadith, “I was ordered to fight all the people until they say, ‘There is no deity worthy of worship except Allah, and Muhammad is the Messenger of Allah.’ If they say it, then their blood and money are immune and secure from me except by their (money and blood) rights.” Islam mandated upon the Muslims the authority to implement the Ahkam Shari’ah. The rulers are designated by the Ummah to carry out this responsibility, Allah (swt) made it an obligation upon the Muslims to ensure that Islam would be implemented in its entirety by questioning the rulers, bringing the State and its officials to account before Islam, and maintaining the intellectual thoughts and the Islamic concepts among the people. Allah (swt) mentions the obligation of the Muslims to have a party or group to perform this function: