Muna so mu duba, mu bayyana, kuma mu nuna lalacewar ra'ayin tsarin sannu-sannu wajen karɓar Musulunci, da ra'ayoyin da ke biyo bayansa, kamar izinin da ake bai wa Musulmi su shiga cikin tsarin mulki na yanzu. Ra'ayin cewa Dimokuraɗiyya daga Musulunci take wani yunƙuri ne na sa Musulunci ya zama abin karɓa ga hankali.

We want to look at, treat and demonstrate the corruption of the idea of gradualism in the adoption of Islam, and the ideas that result from this idea, such as the permission for Muslims to participate in the current systems. The view that Democracy is from Islam is an attempt to make Islam more acceptable to the mind.

Wannan ya faru ne saboda waɗannan tunani suna da alaƙa mai ƙarfi da aikin wasu ƙungiyoyi wajen kawo canji.

This is because these thoughts have a strong relationship with the work of some groups in bringing change.

Menene tsarin nan da ake kira "gradualism"? Me ya ƙunsa a cewar waɗanda suke riƙe da wannan ra'ayi? Menene hujjojinsu? Kuma menene hukuncin Shari'a a kansa?

So what is gradualism? What does it include according to those who hold this view? What are its justifications? What is the Shar’ee rule regarding it?

Lokacin da Musulmi suka kai ga ƙasan rauni na ruhaniya, koma-baya na abin duniya da na hankali, da raguwar ƙarfin siyasa, tunanin su ya fara nuna mummunan halin da suke ciki. Waɗanda suka riƙe Musulunci suka fara samun tunanin da ba ya nuna gaskiyar Musulunci da ra'ayinsa game da rayuwa, sai dai ya nuna rashin fahimta da rashin sanin hakikanin al'amuran Musulunci da ra'ayinsa game da rayuwa. Kafirin mulkin mallaka, wanda ya zo ya mallaki al'amuran Musulmi, ya iya canza su yadda yake so, ya kuma dasa nasa ra'ayoyi da ma'auni a tsakanin Musulmi. Ya dasa tunaninsa, wanda ya ba da 'ya'ya masu dandano daban-daban: mai daɗi a bakunan abokan gābansa kuma zaƙi a harshensu. Zagayen ya kasance da amfaninsu. Dalilin hakan ba Musulunci ba ne, sai dai mutanensa, waɗanda suka rasa riko bayyananne da fahimta daidai. Musulmi sun yi ƙoƙarin adawa da wannan da wata fahimta wadda gaskiyar lamari ya shafa kuma take bin muradunsu. Sai dai waɗannan yunƙuri ne karkatattu da matakai marasa ƙarfi da suka ƙare da gazawa cikin sauri da mika wuya mai ban tsoro. Kufuri ya ci gaba da yin yadda yake so a ƙasashenmu ba tare da wanda zai tsaya masa ko ya hana shi ba.

When the Muslims reached the abyss of spiritual weakness, material and intellectual backwardness and political decline, their thoughts came to reflect their bad situation. Those who adhered to Islam came to have thoughts that did not reflect the truth of Islam and its viewpoint towards life, rather they reflected a misunderstanding and a lack of comprehension of the facts of Islam and its view of life. The Kaafir colonialist, who came to control the affairs of the Muslims, was able to change them as he wished, and implant its own concepts and criteria amongst the Muslims. He planted his own thoughts, which bore fruits of different tastes; nice in the mouths of his enemies and sweet to their tongues. The round was to their benefit. The reason for this was not Islam, but rather its people, who had lost the clear adherence and the correct understanding. The Muslims tried to oppose this with an understanding that was affected by the reality and subject to their interests. However they were twisted attempts and lame steps that ended up in rapid failure and horrible surrender. Kufr continued to indulge itself freely in our lands without anyone to stop it or prevent it doing so.

Ta yaya kafirin mulkin mallaka ya kai hari ga Musulunci? Kuma me ne martanin Musulmi?

So how did the Kaafir colonialist attack Islam? And what was the response of the Muslims?

Kafiri mai mulkin mallaka ya kai hari ga Musulunci ta hanyar zarginsa da rashin iya tafiya tare da zamani da kuma samar da mafita ga sababbin matsalolin da suka taso.

The Kaafir colonialist attacked Islam by accusing it of not being able to keep up with the time and provide solutions for the new problems.

Musulmai sun mayar da martani ta hanyar ƙoƙarin samar da mafita daga Musulunci waɗanda suka dace da ra'ayoyin tsarin jari-hujja. Tun da tushen tsarin jari-hujja ya saɓa gaba ɗaya da tushen Musulunci, sun yi ƙoƙarin sasanta saɓanin biyun. Don haka suka kawo fassarori marasa kyau waɗanda suka haifar da ra'ayoyi da ma'auni marasa kyau. Sai aka danganta waɗannan da ƙarya ga Shari'a. Manufar ita ce a daidaita Musulunci da Jari-hujja, a kuma ba da ra'ayin cewa Musulunci yana iya bin zamani. Sakamakon haka shi ne an karɓi waɗannan mafita bisa dalilin cewa tunani, ƙa'idoji da ma'auni ne na Musulunci, kuma ana fahimtar Musulunci ta hanyar amfani da su, alhali karɓar irin waɗannan tunanin na nufin barin Musulunci da bin tsarin Jari-hujja. Duk kira zuwa sasanci, ko duk kiran da wannan ra'ayin ya shafa, kira ne zuwa karɓar Kufurci da barin Musulunci. Hakanan yana nufin ɗaukar da kuma kiran Musulmai su karɓi tunanin kufurci su bar da'awar Musulunci ta gaskiya.

The Muslims responded by attempting to produce solutions from Islam that complied with the views of the capitalist system. Since the basis of the capitalist system completely contradicts the basis of Islam, they tried to reconcile the two contradictions. So they attempted to bring erroneous interpretations that produced erroneous concepts and criteria. These were then falsely attributed to the Shar’a. The aim was to harmoniseIslam and Capitalism and give the impression that Islam is able to keep up with the age. The result of this was that these solutions were adopted on the basis that they were Islamic thoughts, principles and criteria, and that Islam is understood by using them; even though adopting such thoughts meant leaving Islam and following the Capitalist system. Every call to reconciliation or every call that is affected by this idea is an invitation to adopt Kufr and abandon Islam. It also means carrying and inviting the Muslims to adopt the thoughts of kufr and abandon the true Islamic da’wah.

Saboda haka, a lokacin da Musulmi a zamanin koma-baya suka yi kokarin farfado da Al'umma da wadannan tunani, hakan ya kara dagula al'amura, kuma ba su iya fitar da Al'umma daga rami da take ciki ba, domin su ma sun fada cikinsa da kansu.

Therefore, when the Muslims during the declined periods tried to revive the Ummah with these thoughts, it made matters worse, and they were not able to take the Ummah out from the abyss that they were in, because they had descended into it themselves.

Saboda haka, muka fara jin bakunan mutane suna magana, ko da gangan ko ba da gangan ba, game da Shari'ar Musulunci, cikin wulakanci. Suna da'awar cewa abin da bai dace ba ne, bayan shekara dubu da ɗari huɗu da aka aiko Manzon Allah ﷺ, a yi hukunci da irin tunanin da ya gabata. A ra'ayinsu, dole ne a yi zamani ta hanyar da za ta dace da yanayi, a mayar da Musulunci shugabanci kuma. Sun ce dole ne a ba shi kamanni na zamani. Dole ne a dasa masa tunani na zamani don zukata su sake saba da shi. Ya kamata ya fito daga duhun da yake ciki, ya nisanta daga zarge-zargen mutane. Don haka, kamanninsa na da ba ya ƙara karɓuwa.

Hence, we began to hear mouths talking, whether intentionally or unintentionally, about the Islamic Sharee’ah, in an insolent way. They claimed that it is unreasonable, fourteen hundred years after the Messenger 􀁕 was sent, to arbitrate with the same previous mentality. In their view, we must modernise in a way that proceeds with the circumstances and takes Islam to leadership again. They said it must be given the image of modernity. It must have the modern thoughts grafted on to it so that the hearts are habituated to it again. It should come out of its obscurity, and away from the accusations of the people. Thus, its old image was no longer acceptable.

Some Muslims came with ideas from this perspective. For them, these ideas formed intellectual principles, defined their course, and gave a new direction to their lives. These are what we call the thoughts of the declined age, which emerged during the spread of the corrupt Western revival in our lands. At that time, those Muslims thought that keeping up with the times and benefiting from the revived Western thought was required by the Shar'a, so that Islam could remain on the level of the age.

Some Muslims came with thoughts from this perspective. For them they formed intellectual principles, defined their course and gave their new direction in life. These are what we called the thoughts of the declined age, which appeared during the prevalence of the corrupt western revival in our lands. At the time when those Muslims thought that keeping up with the times, and benefiting from the western revived thought, was necessitated by the Shar’a so that Islam can stay on the level of the age.

Tunanin da suka dace da wannan hanya sun bayyana da yawa, misali: ‘addini yana da sassauci kuma yana tasowa’, ‘ɗauka sannan a nemi ƙari’, ‘karɓi abin da ya yi daidai da Shari’a ko abin da bai saɓa wa Shari’a ba’, ‘aikata ƙaramin cikin sharri biyu’, ‘idan ba za ka iya ɗaukar dukkan sa ba, kada ka watsar da mafi yawansa’, ‘tafiya a hankali wajen karɓar Musulunci’, ‘ba a ƙin yarda cewa hukunce-hukunce suna canzawa da zamani da wuri’, ‘duk inda akwai maslaha, to wannan ita ce Shari’ar Allah.’ Wadannan tunani da irinsu sun zama tushen fahimta ko ka’ida ta ilimi wadda suka kira farfaɗowar Musulunci ta zamani. Babban jagoranta a cikinta shi ne mai aikin Freemason Jamal ud-deen al-Afghani, da ɗalibinsa mai aikin Freemason Muhammad Abduh, wanda aka sani da Shaykhul Islam.

So many thoughts, that served this orientation appeared, for example; ‘religion is flexible and evolving’, ‘take and then demand’, ‘accept what agrees with the Shar’a or that which does not contradict the Shar’a’, ‘committing the lesser of two harms or evils’, ‘if you cannot take the whole of it, don’t throw away most of it’, ‘gradualism in taking Islam’, ‘it is not rejected that rules change with the time and place’, ‘wherever there is an interest, that is the Shar’a of Allah.’ These thoughts and their like became the intellectual standpoint or principle that they called the modern Islamic revival. Their most important protagonist was the freemason Jamal ud-deen al-Afghani and his freemason student Muhammad Abduh, who was known as the Shaykhul Islam.

Waɗannan kalamai mutane masu mummunan niyya da mugun shirin ne suka faɗa su, don raba Musulmi da tushen ƙarfinsu, da kuma jawo rauni a cikinsu, wanda zai hana su sake kafa umarnin Allah 􀀬.

These things were said by people with bad intentions and evil designs in mind, so as to separate the Muslims from the source of their strength and cause weakness in them, that would prevent them from establishing the command of Allah 􀀬 once again.

Wasu mutane sun faɗi waɗannan abubuwa da kyakkyawar niyya da manufofi masu kyau, suna tunanin cewa waɗannan za su zama maganin dukkan cututtukan Musulmi a yau, dangane da faɗuwa da raguwar Al-Ummah.

Other people said these things out of good intentions and sound aims, thinking that these will be the healing balm for all the ailments of the Muslims today, in respect of the fall and decline of the Ummah.

Tasirin waɗannan tunani, ko an faɗe su da niyya mai kyau ko a'a, daya ne. Duk da haka, muna gargadin Musulmi game da makircin Kafirai a kan wannan addini, kuma muna shawartar su da su watsar da waɗannan tunani, wadanda rashin amfaninsu ya tabbata a zahiri. Ba sa kawo wani alheri, kuma ba sa kare daga wani sharri. Lallai Allah ﷻ ya sanya mu mafi arziki cikin mutane. A cikin Musulunci akwai duk abin da muke bukata, ba tare da bukatar wani abu daban ba. Yanayin Musulunci kansa ne ya wajabta hanyar da ya kamata a dauke shi da ita. Addinin Musulunci Allah ﷻ ya saukar da shi domin ya tafiyar da al'amuran rayuwa. Musulmi yana da abu guda ne kawai: yin ijtihadi cikin nassosin Shari'a da aka saukar, ba a wajensu ba, domin sanin hukuncin Allah ﷻ. Ka'idojin hankali da ake bukata domin rayuwarsa dole ne a daidaita su da hujjojin Shari'arsu, domin su ka'idojin Shari'a ne, wadanda suke da hujjoji dalla-dalla. Wannan hanyar ijtihadi tana da tsayayye kuma daya ce; ba a yarda a canza ta ta kowace hanya ba. Daga nan ne tushen farfadowarmu zai fara, daidai yadda ya fara a baya.

The effect of such thoughts, whether uttered with good intentions or not, is the same. However, we warn the Muslims of the Kuffar’s plots against this deen and advise them to discard these thoughts, whose futility has been proven in the reality. They do not yield any good, and nor do they ward off any evil. Indeed, Allah 􀀬 has made made us the richest of people. In Islam there is everything we need, without the need for anything else. The nature of Islam itself obliges the method by which it should be taken. The Islamic deen has been revealed by Allah 􀀬 to treat life’s affairs. The Muslim has only to make Ijtihaad in the revealed Shar’ee texts, and not outside them, to know the Hukm of Allah 􀀬. The intellectual principles necessary for his life must be regulated by their Shar’ee evidences, because they are Shar’ee rules, which have detailed evidences. This method of Ijtihaad is fixed and the same; it is not allowed to alter it in any way. From this point, the basis of our revival starts, exactly as it started before.

Yana da muhimmanci a ambaci wasu daga cikin tunani da ka'idoji na Shari'a da aka tsara, wadanda ya kamata su mamaye zukatan Musulmi, domin su jagoranci tafarkinsu da kuma tantance alkiblarsu, don su yi aiki bisa gare su. Misali: 'duk inda Shari'a take, to can ne maslaha take, ba akasinta ba', 'asalin ayyuka shi ne a takaita su ga hukuncin Shari'a', 'asalin abubuwa shi ne cewa halal ne matukar babu dalilin haramci', 'abin da ke kyau (hasan)

It is important to mention some of the regulated Shar’ee thoughts and principles that must control the minds of the Muslims, in order to guide their direction and determine their orientation, so that they work in accordance with them. For example; ‘wherever the Shar’a lies, that is the interest and not the opposite’, ‘the basis of actions is that they are restricted to the Shar’ee rule’, ‘the basis of things is that they are permitted as long as there is no evidence of prohibition’, ‘the hasan (good)

abin da Shari'ah ta ce shi ne hasan (mai kyau) da abin da Shari'a ta ce shi ne qabeeh (abin ƙi), 'abin kyau shi ne duk abin da ke faranta wa Allah 􀀬 rai, mummuna kuwa shi ne duk abin da ke fusata Shi', 'babu wata hukunci kafin saukar wahayin Shari'a', 'duk wanda ya juya baya ga Zikirin Allah 􀀬, zai sami rayuwa mai matsi da wahala', 'Al'ummar Musulunci al'umma ce guda ɗaya ba tare da duk sauran mutane ba', 'Musulunci ba ya karɓar ƙishin ƙasa, kishin ƙasa, gurguzu ko Dimokuraɗiyya', 'Musulunci hanyar rayuwa ce ta musamman da ta bambanta gaba ɗaya da sauran hanyoyin rayuwa.' Sanin wasu daga cikin nassosin Shari'a kawai yana nuna a fili muhimmancin riko da abin da Salaf us-Salih (magabata nagari) suke bi, da kuma rashin karkata daga gare shi zuwa ibtidaa' (bidi'a). Wannan saboda kowace bidi'a a addini abar ƙi ce.

is what the Sharee’ah has said is hasan (good) and the qabeeh (reprehensible) is what the Shar’a has said is qabeeh (reprehensible)’, ‘the good is whatever pleases Allah 􀀬 and bad is whatever angers Him’, ‘there is no rule before the revelation of the Shar’a’, ‘whosoever turns away from the Zikr of Allah 􀀬 he will have a narrow difficult life’, ‘the Islamic Ummah is one Ummah to the exclusion of all other people’, ‘Islam does not accept patriotism, nationalism, socialism or Democracy’, ‘Islam is a unique way of life that differs completely from other ways of life.’ Familiarising ourselves with just some of the Shar’ee texts indicates clearly the importance of adhering to what the Salaf us-Salih (pious predecessors) used to follow and not to deviate from it to ibtidaa’ (innovation). This is because every innovation in the deen is reprehensible.

Manzon Allah ﷺ ya ce:

The Messenger 􀁕 said:

"Na bar muku wani abu, wanda idan kuka rike shi, ba za ku taba bata ba. Wani al'amari bayyananne; (wato) Littafin Allah da Sunnar Annabinsa ﷺ." [Sirar Ibn Hisham]. Kalmar 'ba za ku taba' ta hada da mu.

“I have left you with something, which if you hold onto, you will never go astray. A clear matter; (which is the) Book of Allah and the Sunnah of His Prophet.” [Sirah of Ibn Hisham]. The word ‘never’ includes us.

Kuma ya ce ﷺ: "Al-ummar da ke bina za ta rabu zuwa ƙungiyoyi saba'in da uku. Dukansu za su shiga Wuta sai ɗaya." Suka ce: "Kuma su wane ne, ya Manzon Allah?" Sai ya ce: "Ni da abin da Sahabbaina suke a kansa yau." [Abu Dawud, at-Tirmizi, Ibn Majah da Ibn Hanbal suka ruwaito] Kuma ya ce ﷺ: "Na bar muku hujja bayyananniya; babu wanda zai karkata daga gare ta bayana sai wanda ya ɓace." [Ibn Majah da Ibn Hanbal suka ruwaito] Kuma ya ce ﷺ: "Mafi alherin mutane su ne zamanina, sa'an nan waɗanda suka zo bayansu, sa'an nan waɗanda suka zo bayan waɗannan..." [Muslim ya ruwaito] Kuma ya ce ﷺ: "...Lalle wanda ya rayu daga cikinku zai ga rikici mai girma. Ku kiyayi sababbin al'amura, domin kowane sabon al'amari bidi'a ne, kuma kowace bidi'a tana cikin Wuta... Ku riƙe Sunnata da sunnar Khulafa'i masu shiryarwa, ku manne da su da ƙarfi." [Abu Dawud da At-Tirmizi suka ruwaito] Kuma ya ce ﷺ: "Duk aikin da ba ya cikin al'amarinmu (addininmu) to an ƙi shi." [Bukhari da Muslim suka ruwaito] Waɗannan hadisai suna kiranmu zuwa bin abin alheri, kuma suna gargaɗe mu game da bidi'a. Tsarin alheri yana nuna cewa biyayya tana raguwa yayin da mutum ya nisanta daga zamanin Manzon Allah ﷺ. Wannan yana nuna cewa yayin da zamani ya yi nisa, haka biyayyarmu za ta zama mai ƙarfi da tsanani, kuma haka ya kamata mu bincika gaskiya sosai, mu kuma kasance masu ikhlasi. Wannan kuwa saboda an umarce mu da mu manne da Sunnar Manzon Allah ﷺ da sunnar Khulafa'i masu adalci da shiryarwa, mu kuma tsaya a kan abin da Manzon Allah ﷺ da Sahabbansa suka tsaya a kai. Don haka kada mu ƙirƙiro bidi'a a cikin addini, ko mu shiga sababbin al'amura, domin wanda ya yi haka ana ƙinsa. To mene ne hanyar tabbatar da duk wannan a zamanin yau?

And he 􀁕 said; “My Ummah will be divided into 73 sects. All of them will go to the Hellfire except one. They (the Sahabah) asked; ‘And who are they O Rasool of Allah?’ He 􀁕 said: ‘I, and what my Sahabah are upon today.’” [Reported by Abu Dawud, at-Tirmizi, Ibn Majah and Ibn Hanbal] He 􀁕 said; “I have you left you on the resplendent proof, no one deviates from it after me except the one who has gone astray.” [Reported by Ibn Majah and Ibn Hanbal] He 􀁕 said; “The best people are my generation, then those who came after, then those who came after them...” [Reported by Muslim] He 􀁕 said; “...Verily he among you who lives [long] will see great controversy. Beware of newly invented matters, for every invented matter is an innovation and every innovation is in the Fire... Keep yourselves to my Sunnah and to the sunnah of the rightly guided Khulafaa’ – cling to them stubbornly.” [Reported by Abu Dawud and At-Tirmizi] And he 􀁕 said; “Any action that is not according to our matter (deen) is rejected.” [Reported by Bukhari and Muslim] These ahadith invite us to follow the good and warn us againt innovation. The order of goodness indicates that the adherence weakens the further away one is from the time of the Messenger 􀁕. This gives the sense that the more distant the time is, the stronger and more stringent our adherence needs to be, and the more we need to investigate the truth, and the more we need to be sincere. This is because we have been ordered to cling to the Sunnah of the Messenger 􀁕 and the sunnah of the righteous and guided Khulafaa’, and remain on what the Messenger 􀁕 and his Sahabah remained upon. So we must not innovate in the deen, or go into the newly invented matters, because the one who does this is rejected. So what is the way to ensure all of this in our days?

Dole mu kiyaye 'Aqeedar Musulunci a fili kuma tsarkakakkiya a zukatanmu; kada wani abu mai duhu ko baƙon abu ya shafe ta.

- We must preserve the Islamic ‘Aqeedah clearly and purely in our hearts; it should not be affected by any obscure elements.

Ya kamata mu sha daga tushen Musulunci mai tsafta kuma bayyananne.

- We should drink from the pure and clear sources of Islam.

Muna buƙatar kare hanyar da aka tsara ta istinbadin hukunce-hukunce, wadda ke hana son zuciya da ra'ayin kai shiga cikin hukuncin Shari'a.

- We need to protect the regulated method of deducing rules, which prevents people’s whims and personal opinions from infiltrating the Shar’ee rule.

- Ya kamata mu sanya Musulunci ya zama abu mafi muhimmanci a rayuwarmu; mafi muhimmanci fiye da kanmu, 'ya'yanmu, iyalinmu, muradun duniya da son zuciyarmu, ta yadda Kalmar Allah (SWT) ta zama mafi daraja a cikin zukatanmu, kuma kada mu sanya komai a gaban Allah (SWT) da Manzonsa ﷺ, mu kasance a cikin yanayin da Musulmi suke ciki a zamanin Salaf as-Salih (magabatan nagari).

- We should make Islam the most important thing in our life; more important than ourselves, our children, family, interests and desires, such that the Word of Allah 􀀬 is the highest in ourselves, and that we do not put anything ahead of Allah 􀀬 and His Messenger 􀁕 and that we are in the same condition as the Muslims were in the time of the Salaf as-Saalih (pious predecessors).

- Ya kamata mu kawar da dukkan tunani da ƙazantar Kufr daga zukatanmu, mu kuma nisanta daga gare mu walƙiyarsa da kyalkyalinsa. Kamar yadda Sahabbai (Allah Ya yarda da su) suka kawar da ƙazantar Jahiliyya a ƙofar Musulunci, suka shiga cikinsa tsarkaka masu tsoron Allah.

- We should discard all the thoughts and filth of Kufr from our minds and keep its excitement and glitter away from us. Just as the Sahabah (May Allah be pleased with them) discarded the filth of Jahiliyyah at the door of Islam and entered it pure and God-fearing.

Dole ne mu koma zuwa ga farkon lamarin. Babu abin da zai inganta makomar wannan Al'umma fiye da abin da ya kasance mai kyau a farkonta. Wannan wata larura ce da babu wani Musulmi da zai iya rayuwa ba tare da ita ba, a kowane mataki na rayuwarsa. Gwargwadon kusancinsa ko nisansa da wannan, za a tantance yanayinsa a matsayin mai ƙarfi ko mai rauni.

All this requires that we go back to the beginning. Nothing will be better for the latter period of this Ummah than what was good for it in the beginning. This is a necessity no Muslim can do without, in every stage of his life. According to their closeness to or distance from this, their condition be determined as strong or weak.

Bayan wannan gabatarwa, za mu iya tambaya: Menene tsarin sannu-a-hankali (gradualism)? Me ya ƙunsa a cewar waɗanda suke riƙe da wannan ra'ayi? Menene hujjojin da ake bayarwa a kansa? Kuma menene matsayin Shari'a game da shi?

After this introduction we can ask; What is gradualism? What does it include according to those who hold this view? What are the justifications given for it? And what is the Shar’a’s position regarding it?

Gradualism yana nufin cimma hukuncin Shari'a da ake buƙata a matakai, ba duka a lokaci ɗaya ba. Wannan abin da suke kira marhaliyyah ne. Musulmi na farko yana aiwatar da ko kuma yana kira ga wani hukunci wanda ba na Shari'a ba, wanda ya fi kusa da hukuncin Shari'a fiye da wanda ya gabace shi a ra'ayinsa. Sannan a hankali yana aiwatar da ko kuma yana kira ga canji daga hukuncin da ba na Shari'a ba wanda ya fi kusa, zuwa abin da yake ganin hukuncin Shari'a ne. Sannan a hankali yana aiwatar da ko kuma yana kira ga canji daga wani hukunci wanda ba na Shari'a ba zuwa wani hukunci wanda ba na Shari'a ba wanda ya fi kusa da hukuncin Shari'a, har sai ya kai, a cewar ra'ayinsa, ga hukuncin Shari'a.

Gradualism means achieving the required Shar’ee rule in stages, and not all at one time. This is what they call marhaliyyah. The Muslim first implements or calls for a non-Shar’ee rule, which is closer to the Shar’ee rule than the previous one in his view. Then he gradually implements or calls for, a change from a non-Shar’ee rule that is closer than the previous one, to what the hukm Shar’ee is in his view. Then he gradually implements or calls for a change from a non-Shar’ee hukm to another non-Shar’ee hukm that is closer to the Shar’ee hukm, until he reaches, according to his opinion, to the hukm Shar’ee.

Wannan kuma yana nufin aiwatar da wasu hukunce-hukuncen Shari'a, da yin shiru game da aiwatar da wasu dokoki wadanda ba na Shari'a ba, har sai a cikin lokaci ya kai ga cikakken aiwatar da Shari'a.

This also means the implementation of some Sharee’ah rules and keeping silent over the implementation of other, non-Shar’ee rules, until with time he reaches to the complete application of the Shar’a.

Irin wannan ci gaban a hankali ba a takaita shi da adadin matakai da aka kayyade ba.

This kind of gradualism is not restricted by a fixed number of stages.

Ba a kuma yin ta ƙarƙashin ƙa'idojin tsari ga waɗanda ke yin kira zuwa gare ta ba. Dokar guda ɗaya na iya wucewa ta mataki ɗaya, biyu, uku ko fiye da haka. A irin wannan tsarin na sannu-sannu, yanayi da kwanciyar hankali suna da tasiri bayyananne wajen tantance adadin matakan. Suna iya zama kaɗan ko da yawa, kuma lokacin kowane mataki na iya zama mai tsawo ko gajere.

Nor is it subject to regulatory principles for those who advocate it. A single rule may take one, two, three or more stages. In this kind of gradualism, the situations and circumstances have a clear effect in defining the number of stages. They may be few or many, and the time period of each stage may be long or short.

Ra'ayin sannu-sannu na iya haɗawa da tunani masu alaƙa da 'Aqeedah, misali karɓar maganar cewa Gurguzu daga Musulunci take, ko cewa Dimokuradiyya daga Musulunci take. Yana iya haɗawa da hukunce-hukuncen Shari'a ma, kamar karɓar cewa mace ta sa riga da ta kai ƙasa kaɗan da gwiwoyi, sannan a jira a mataki na gaba, ta sa (tufafin) bisa ga hukuncin Shari'a.

The idea of gradualism may include thoughts related to the ‘Aqeedah, for example the acceptance of the statement that Socialism is from Islam, or that Democracy is from Islam. It may include Shar’ee rules, such accepting a woman wears a dress that reaches little below the knees, waiting in a following stage, that she wears according to the Shar’ee rule.

Yana iya kasancewa da alaƙa da tsarin mulki, kamar kira zuwa shiga cikin mulki, duk da cewa haramun ne a cewar Shari'a; haka ma bisa ga yarda na waɗanda suke goyon bayan tsarin sannu a hankali. Sai dai a gare su, buƙatar ba ta zama manufa ce a kanta ba, a'a, manufar ita ce a cimma hukuncin Musulunci, wanda shi ne asali kuma wajibi, a mataki na gaba. Yana iya kasancewa ta hanyar aiki domin kafa wasu dokokin Musulunci, da yin shiru game da wasu, da fatan cewa za su yawaita, su zama masu rinjaye, sannan su jagoranci, da sauransu. Ko kuma yana iya kasancewa da alaƙa da da'awa, lokacin da mutum ya yi kira ga mutane zuwa dukkan wannan. Don haka, wanda ya yi imani da tsarin sannu a hankali yana bin wannan salo kuma yana ƙoƙarin kiran wasu bisa wannan ra'ayi. Wanda ke kiran zuwa irin wannan ra'ayi yana iya zama mai tsoron Allah sosai, ta yadda idan ya zo ga bin Shari'a, ba ya yarda da sakaci a kan kansa, amma yana yarda da shi ga wasu, saboda damuwarsa game da wasu, domin kada su ƙi da'awar zuwa ga dokokin Musulunci, kuma domin su kasance a kan wani abu mafi alheri fiye da kasancewa a kan komai.

It may be related to the system, such as calling for participation in ruling, even though it is Haram according to the Shar’a; even according to the acknowledgement of those who advocate gradualism. However, for them the demand is not intended to be for itself, but rather to achieve the ruling by Islam, which is the origin and the obligation, in a following stage. It may be by the work to establish certain Islamic rules, and remain silent over others in the hope that they will increase, and become dominant and then take the lead, and so on and so forth. Or it may be related to the da’wah when he calls people to all of this. So the one convinced of gradualism adheres to this style and attempts to call others according to this idea. The one who calls to such an idea may be so Godfearing that in terms of adherence, he does not accept any negligence on his part, but he accepts it for others, because of his concern for others, so that they do not reject the da’wah to the rules of Islam, and so that they may be on something better than being on nothing at all.

Hujjojin masu goyon bayan tsarin marhaliyya ko hanyar mataki-mataki, da raddin su Masu rungumar wannan hanya suna dogara ga hujjoji waɗanda suke cewa suna goyon bayan fahimtarsu game da tunani da da'awar Musulunci. Da wannan manufa a zuciya, sun kawo hujjoji a matsayin shaida ga duk abin da suke so. Ba su yi biyayya ga nassi da alamominsa ba. Maimakon haka, sun mayar da nassi yadda suke so, kamar yadda za mu gani nan ba da jimawa ba. Ga wasu daga cikin hujjojin.

The justifications of those who advocate gradualism or marhaliyyah, and its refutation The people who espouse this approach rely on justifications that they say support their understanding regarding thought and the Islamic da’wah. With this aim in mind, they cited justifications as proof for whatever they wanted. They were not subservient to the text and its indications. Rather they subjected the text to whatever they desired, as we shall see shortly. The following are some of the justifications.

1- Ra'ayinsu cewa Allah 􀀬 bai haramta riba gaba ɗaya a lokaci ɗaya ba. Maimakon haka, haramcinta ya zo ne a matakai da mataki-mataki. Ya ce: "Abin da kuke bayarwa kyauta (ga wasu) domin ya ƙaru (ta hanyar tsammanin samun wani mafi kyau a madadinsa) daga dukiyar mutane, ba ya ƙaruwa a wajen Allah. Amma abin da kuke bayarwa a zakka, kuna neman yardar Allah, to waɗannan su ne za su sami ninkaya masu yawa." [TMQ 30:39] Ya ce: "Kada ku ci riba (ribar kuɗi) ninkaya-ninkaya tana ƙaruwa." [TMQ 3:130] Ya ce: "Ya ku waɗanda suka yi imani! Ku ji tsoron Allah, kuma ku bar abin da ya rage muku na riba (daga yanzu), idan kun kasance masu imani na gaskiya." [TMQ 2:278] Ya ce: "Da karɓarsu riba, alhali an hana su karɓarta." [TMQ 4:161] "Allah ya halatta ciniki, ya haramta riba." [TMQ 2:275] Daga jimillar waɗannan ayoyi, waɗanda ke kira ga tsarin mataki-mataki suna cewa riba ta kasance mubah (halal) saboda ayar farko. Haramcin karɓar riba mai ninkaya, sabanin ƙaramar riba, an saukar da shi a cikin aya ta biyu. Sannan a aya ta uku, an haramta ƙaramar riba lokacin da Allah 􀀬 ya ce: "Ku bar abin da ya rage muku na riba." [TMQ 2:278]. Sannan suka ce haramcin riba ya fara ne ta hanyar nuni a kaikaice, ba ta hanyar bayani bayyananne ba, kamar yadda aya ta huɗu ta nuna, wadda ke magana game da Yahudawa. A ƙarshe, Allah 􀀬 ya haramta riba bayan wannan jerin saukar da ayoyi da matakai, ta hanyar faɗinsa 􀀬: "Allah ya halatta ciniki, ya haramta riba." [2:275]. Duk wanda ya yi nazari akan Fiqhu (fahimtar shari'a) daidai game da waɗannan ayoyi, zai ga cewa ra'ayin game da tsarin mataki-mataki ya fi nisa daga gaskiya.

1- Their view that Allah 􀀬 did not forbid usury all at once. Rather its prohibition was in phases and stages. He 􀀬 said; “And that which you gave in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allah, but that which you give in zakah, seeking Allah’s Countenence, then those - they shall have manifold increase.” [TMQ 30:39] He 􀀬 said; “Eat not Riba (usury) doubled and multiplied.” [TMQ 3:130] He 􀀬 said; “O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers.” [TMQ 2:278] He 􀀬 said; “And their taking of Riba (usury) though they were forbidden from taking it.” [TMQ 4:161] “Allah has permitted trading and forbidden Riba (usury).” [TMQ 2:275] From the summation of these verses those who call for gradualism say that riba (usury) was mubah (permitted) because of the first ayah. The prohibition of taking multiple riba as opposed to the small usury was revealed in the second ayah. Then in the third ayah, the little usury was forbidden when Allah 􀀬 said; “Give up what remains (due to you) from Riba (usury).” [TMQ 2:278]. Then they said that the prohibition of usury began by indirect suggestion and not by a clear statement as evidenced by the fourth ayah, which talks about the Jews. Finally, Allah 􀀬 forbade usury after this series of revelations and stages, by His 􀀬 saying; “Allah has permitted trading and forbidden Riba (usury).” [2:275] The one who studies the correct Fiqh (legislative understanding) of these verses finds that the view concerning gradualism cannot be further from the truth.

Ayar farko ba ta da wata alaƙa da riba da aka haramta ta kowace fuska. Maudu'inta kyauta ne da baiwa. Ma'anar ayar ita ce: duk wanda ya ba da kyauta ko baiwa yana so mutane su ƙara masa ko su mayar masa da ita, to wannan ba shi da ƙari a wurin Allah ﷻ, wato ba zai sami lada daga Allah ﷻ ba. Manzon Allah ﷺ ya ce: "Duk wanda ya yi sadaka da daidai da dabino ɗaya daga abin da ya samu ta halal – kuma Allah ba ya karɓar sai dai abin tsarki (halal) – Allah yana karɓar sa a hannunsa na dama, sannan yana ƙara masa shi ga mai bayarwa kamar yadda ɗayanku yake renon ɗan dokinsa har sai ya zama kamar dutse." [Al-Bukhari ne ya ruwaito]. Ibn ‘Abbas kuwa ya ce: "Abin da kuka bayar a matsayin kyauta (ga wasu)" [TMQ 30:39], ma'anarsa idan mutum ya ba da wani abu a matsayin kyauta yana fatan samun wani abu mafi kyau, to wannan mutum ba zai sami ƙari a wurin Allah ﷻ ba, haka nan ba zai sami lada ba. Sai dai ba zai yi zunubi ba. Da wannan ma'ana ne aka saukar da ayar (kamar yadda al-Qurtubi ya ruwaito). Ibn Kathir (Allah ya yi masa rahama).

- The first ayah has nothing to do with the prohibited usury in any way whatsoever. Its subject matter is gifts and presents. The meaning of the verse is whoever gives a gift or present and wants people to increase it or to reclaim it, then this has no increase with Allah 􀀬, meaning he will have no reward from Allah 􀀬. The Messenger of Allah 􀁕 said; “Whoever gave in charity the equal of a date from a tayyeb (halaal) earning – and Allah does not accept except tayyeb – Allah receives it in His right hand, then grows it for its giver the way one of you grows his little horse until it becomes like the mountain.” [Narrated by al-Bukhari]. And Ibn ‘Abbas said; “And that which you gave in gift (to others)” [TMQ 30:39], means if a man gives something as a gift wishing to get something better, that person will have no increase with Allah 􀀬 and nor will he be rewarded. However, he will not be sinful. It was with this meaning that the ayah was revealed (as reported by al-Qurtubi). Ibn Kathir (may Allah have mercy on him)

Ya ce game da wannan ayar; cewa wanda ya ba da kyauta yana neman dawowar abu daga mutane fiye da abin da ya ba, to wannan mutum ba zai samu lada daga Allah ba. Haka Ibn ‘Abbas, Mujaahid, ad-Dahhak, Qatadah, ‘Ikramah, Muhammad b. Ka’b da ash-Sha’bi suka bayyana shi. Irin wannan aiki mubah ne (halal ne).

said about this ayah; that the one who gives a present and wishes a return from people more than what he gave; then this person will not have the reward from Allah 􀀬. This is how it was explained by Ibn ‘Abbas, Mujaahid, ad-Dahhak, Qatadah, ‘Ikramah, Muhammad b. Ka’b and ash- Sha’bi. This type of action is mubah (permitted).

Ibn ‘Abbas ya ce: "Riba (ribar haram) nau'i biyu ne: nau'i ɗaya da ba ya halatta, wanda yake cikin ciniki (sayarwa), ɗayan kuma babu cutarwa a cikinsa; shi ne kyautar mutum wanda yake son a dawo masa da shi fiye da abin da ya bayar ko ninkinsa." - Dangane da aya ta biyu, "Kada ku ci riba (ribar haram) wadda aka ninka ta, aka kuma ƙara ta ninkaya." [TMQ 3:130]. An saukar da ita ne don haramta karɓar riba mai ninkaya, wadda ita ce abin da ake yi a zamanin Jahiliyya. Babu wata hujja da ke nuna cewa akwai wani takaitawa a cikin haramcin riba.

Ibn ‘Abbas said; “Riba (usury) is two types; one (Riba) that is invalid, which is in selling (trade), and the other, in which there is no harm; that is the gift of a person who wants in return for it more or multiple.” - As for the second ayah; “Eat not Riba (usury) doubled and multiplied.” [TMQ 3:130]. It was revealed to prohibit the taking of multiple usury, which was the reality in the time of Jahiliyyah. There is nothing to indicate any restriction in the prohibition of usury.

Mufassirun (malamai na tafsiri) sun bayyana cewa haramcin riba ya zo ne a cikin Suratul Baqara, kuma ita ce surar farko da aka saukar a Madina. Suratu Aali ‘Imraan, wadda haramcin riba mai ninkawa ya zo a cikinta, an saukar da ita bayan Baqara. Saboda haka, wannan ya kore duk wani tunani cewa Allah ﷻ ya halatta riba "kaɗan". Don haka, abin da aka ambata a cikin ayar Aali ‘Imraan ba ta hanyar tsarin mataki-mataki ba ne, a'a, ya zo ne a matsayin bayanin al'adar kafirai ta yau da kullum wajen mu'amala da riba. Don haka, hukuncin haramcin riba ya zo tun farko.

The Mufassirun (scholars of Tafseer) have stated that it was in Surah Baqarah that the prohibition of usury came, and it was the first Surah to be revealed in Madinah. Sura Aali ‘Imraan, in which the prohibition of multiple usury came, was revealed after Baqarah. Therefore, it negates any notion that Allah 􀀬 permitted ‘little’ interest. Therefore, what was mentioned in the verse in Aali ‘Imran was not by way of gradualism, but it came as a mention of the normal practice of the Kuffar when dealing with usury. Thus, the hukm regarding the prohibition of Riba was revealed in the beginning.

- Dangane da aya ta uku: "Ya ku waɗanda suka yi imani! Ku ji tsoron Allah, kuma ku bar abin da ya rage (na riba) daga riba (daga yanzu)." [TMQ 2:278]. Wannan ba ya nufin cewa an halatta wa Musulmi su karɓi ƙananan kuɗin riba sannan aka hana su daga baya. Akasin haka, an saukar da wannan aya game da wasu mutane da suka karɓi Musulunci, waɗanda suke da riba da ake bin mutane da suka ba su bashi da riba. Sun riga sun karɓi wani ɓangare nata, kuma wani ya rage. Sai Allah ‘Azza wa Jalla ya yafe musu abin da suka karɓa, ya kuma hana su karɓar sauran.

- As for the third ayah; “O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward).” [TMQ 2:278]. This does not mean that the Muslims were allowed to take small amounts of usury and then they were forbidden from this. On the contrary, this verse was revealed regarding some people who had embraced Islam and had usury due from people to whom they had lent money with interest. They had already taken some of it and some remained. So Allah ‘Azza wajalla forgave them for what they had taken, and forbade them from taking the rest.

Wannan fahimta tana samun goyon baya daga faɗar Allah 􀀬; "Amma idan kun tuba, to kuna da jarinku. Ba za ku zalunta ba (ta hanyar neman fiye da jarinku), kuma ba za a zalunce ku ba (ta hanyar karɓar ƙasa da jarinku)." [TMQ 2:279]. Haka kuma faɗar Manzon Allah 􀁕; "Lalle riba ta zamanin Jahiliyya an soke ta – gaba ɗaya; kuma riba ta farko da na soke ita ce ribar al-Abbas ɗan Abdul Muɗɗalib." [Sirar Ibn Hisham] - Game da aya ta huɗu; "Da kuma karɓar riba da suka yi, alhali an hane su daga gare ta." [TMQ 4:161]. Riba da aka nufa a nan ita ce kuɗin haram na cin hanci da sauran irin waɗannan kuɗi, waɗanda Yahudawa suke karɓa, kamar yadda Allah 􀀬 ya ce; "(Suna son) cinye abin da aka haramta." [TMQ 5:42]. Ba ma'anar riba ta ma'anar Shar'i ba ce.

This understanding is supported by the saying of Allah 􀀬; “But if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums.” [TMQ 2:279]. Likewise the saying of the Messenger 􀁕; “Verily the Riba of Jahiliyyah is terminated – all of it; and the first Riba I terminate is the Riba of al-Abbas b. Abdul Muttalib.” [Sirah of Ibn Hisham] - As for the fourth ayah; “And their taking of Riba (usury) though they were forbidden from taking it.” [TMQ 4:161]. The Riba intended here is the haraam money from bribery and other such money, which the Jews used to take, as Allah 􀀬 said; “(They like to) devour that which is forbidden.” [TMQ 5:42]. It does not mean Riba in the Shar’ee definition.

Saboda haka, riba ta kasance haramun tun daga farkon shari'a. Babu wani abu da ke nuna cewa an haramta ta a matakai. Yawan dalilan da aka ambata game da wannan batu sun kasance ne saboda wasu al'amura na musamman.

Thus, usury was haraam from the beginning of the legislation. There is nothing to indicate that it was forbidden in stages. The multitude of evidences mentioned regarding this subject, were for certain incidents.

Babu wani abu a cikin waɗannan da ke nuna tsarin sannu-sannu.

There is nothing in these to indicate gradualism.

2- Ra'ayinsu cewa Allah ‘Azza wa Jalla ya haramta giya a matakai.

2- Their opinion that Allah ‘Azza wa jall forbade alcohol in stages:

Ya ce 􀀬: "Suna tambayar ka (ya Muhammad 􀁕) game da giya da caca. Ka ce: 'A cikinsu akwai babban zunubi, da wasu amfani ga mutane, amma zunubin da ke cikinsu ya fi amfaninsu girma.'" [TMQ 2:219]. Ya ce 􀀬: "Ya ku waɗanda suka yi imani! Kada ku kusanci Salah (sallah) alhali kuna cikin maye, sai kun san abin da kuke faɗa." [TMQ 4:43]. Ya ce 􀀬: "Ya ku waɗanda suka yi imani! Giya, caca, al-ansab (dabbobin da aka yanka don gumaka), al-Azlam (kibiyoyin neman sa'a ko yanke hukunci) abin ƙyama ne daga aikin Shaiɗan. Don haka ku guje wa (dukkan) wannan abin ƙyama, domin ku samu nasara. Shaiɗan yana so kawai ya haifar da adawa da ƙiyayya a tsakanin ku ta hanyar giya da caca, kuma ya hana ku ambaton Allah da Salah (sallah). Shin, to, ba za ku hanu ba?" [TMQ 5:90] Daga jimlar waɗannan ayoyi, waɗanda suka yi imani da hanyar sannu-a-hankali suna cewa an halatta giya tun farko, kamar yadda ayar farko ta nuna. Sannan aka takaita izinin ta hanyar faɗin Allah 􀀬: "Ya ku waɗanda suka yi imani! Kada ku kusanci Salah alhali kuna cikin maye." [TMQ 4:43]. Sannan aka haramta ta, bayan wannan takaitawa.

He 􀀬 said; “They ask you (O Muhammad 􀁕) concerning alcohol and gambling. Say: ‘In them is a great sin, and some benefit for men, but the sin of them is greater than their benefit.’” [TMQ 2:219]. He 􀀬 said; “O you who believe! Approach not as-Salah (the prayer) when you are in a drunken state, until you know (the meaning) of what you utter.” [TMQ 4:43]. He 􀀬 said; “O you who believe! Intoxicants, gambling, al-ansab (animals slaughtered for idols), al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination), in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from as-Salah (the prayer). So, will you not then abstain?” [TMQ 5:90] From the total of these verses, those who believe in gradualism say that alcohol was permitted in the beginning, as evidenced by the first ayah. Then the permission was restricted by Allah’s 􀀬 saying; “O you who believe! Approach not as-Salah when you are in a drunken state.” [TMQ 4:43]. Then it was forbidden, after this restriction.

Duk wanda ya yi nazarin waɗannan ayoyi daga mahangar shari'a, ba zai sami wani mataki-mataki a cikin haramcin ba. Kafin a haramta giya, ba ta da wata hukunci. Wato, an bar ta a halal, watau Shari'a ta yi shiru game da ita, ko da yake Musulmi suna shanta har zuwa lokacin saukar ayar ta uku. Wannan kuma yana tabbatuwa ne da abin da ya faru da Sayyiduna 'Umar bn al-Khattab (Allah ya yarda da shi), wanda ya ce: "Ya Allah! Ka ba mu cikakken bayani game da giya, domin tana kwashe dukiya da hankali." Sai aka saukar da ayar nan: "Suna tambayar ka (ya Muhammad ﷺ) game da giya da caca." [TMQ 2:219]. Don haka, 'Umar ya yi addu'a, sai aka karanta masa wannan ayar.

The one who studied these verses from a legislative viewpoint, will not find any gradualism in the prohibition. Before its prohibition, alcohol did not have a rule. In other words, it was left permitted, ie the Shar’a was silent about it, even though the Muslims were drinking it until the revelation of the third ayah. This is further supported by what happened with Sayyiduna ‘Umar b. al-Khattab (may Allah be pleased with him), who said; “O Allah! Give us a clear explanation about alcohol, for it takes the wealth and the mind.”, and so the following ayah was revealed; “They ask you (O Muhammad 􀁕) concerning alcohol and gambling.” [TMQ 2:219]. Thus, ‘Umar 􀁗 made Du’a and so this ayah was recited to him.

Ya ce: "Ya Allah! Ka ba mu cikakken bayani game da giya," sai aka saukar da wannan ayar: "Ya ku waɗanda suka yi imani! Kada ku kusanci sallah alhali kuna cikin maye, sai kun san abin da kuke faɗa." [TMQ 4:43]. 'Umar ﵁ ya yi addu'a, sai aka karanta masa wannan ayar. Ya ce: "Ya Allah! Ka ba mu cikakken bayani game da giya," sai aka saukar da wannan ayar: "Ya ku waɗanda suka yi imani! Giya, caca, al-ansab (dabbobin da ake yanka wa gumaka), al-Azlam (kibau na neman sa'a ko yanke hukunci) abin ƙyama ne daga aikin Shaiɗan. Don haka ku nisance (gaba ɗaya) wannan abin ƙyama." [TMQ 5:90]. Saboda haka, 'Umar ﵁ ya yi addu'a, sai aka karanta masa wannan ayar, har zuwa:

He said; “O Allah! Give us a clear explanation about alcohol”, so the following ayah was revealed; “O you who believe! Approach not as-Salah when you are in a drunken state, until you know (the meaning) of what you utter.” [TMQ 4:43]. ‘Umar 􀁗 made Du’a and so this ayah was recited to him. He said; “O Allah! Give us a clear explanation about alcohol”, so the following ayah was revealed; “O you who believe! Intoxicants, gambling, al-ansab (animals slaughtered for idols), al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination).” [TMQ 5:90]. Hence, ‘Umar 􀁗 made Du’a and so this ayah was recited to him, until:

“Don't you then abstain?” [TMQ 5:91]. ‘Umar said: “We have abstained! We have abstained!” [Reported by Ahmad, at-Tirmizi, an-Nasa’i and Abu Dawud]. Sayyiduna ‘Umar continued to ask Allah 􀀬 to send down a clear explanation regarding alcohol, which had been left permitted before the revelation of the first ayah mentioned above. He continued to ask Him 􀀬 despite the revelation of the first and second ayah, which indicates that it remained mubah (permitted) until the prohibition was revealed in the third ayah. Hausa translation: “Shin, to, ba za ku kauracewa ba?” [TMQ 5:91]. ‘Umar ya ce: “Mun kauracewa! Mun kauracewa!” [Ahmad, at-Tirmizi, an-Nasa’i da Abu Dawud ne suka riwaito]. Sayyiduna ‘Umar ya ci gaba da roƙon Allah 􀀬 ya saukar da bayani bayyananne game da giya, wadda aka barta halal kafin saukar ayar farko da aka ambata a sama. Ya ci gaba da roƙon Allah 􀀬 duk da saukar ayar farko da ta biyu, wanda ke nuna cewa ta kasance mubah (halal) har zuwa lokacin da aka saukar da haramcin a cikin ayar ta uku.

“So, will you not then abstain?” [TMQ 5:91]. ‘Umar said: “We have abstained! We have abstained!” [Reported by Ahmad, at-Tirmizi, an- Nasa’i and Abu Dawud] Sayyiduna ‘Umar continued to ask Allah 􀀬 to send down a clear explanation regarding alcohol, which was left permitted before the revelation of the first ayah mentioned above. He continued to ask Him 􀀬 despite the revelation of the first and second ayah, which indicates that it remained mubah (permitted) until the prohibition was revealed in the third ayah.

Aayar ta biyu ta hana ne kan Salla, ba kan barasa ba. Aayar tana da alaƙa da Salla. Duk wanda ya yi nazari sosai kan fiqhun wannan aayar zai ga cewa ba ta hana Musulmai shan barasa a lokacin sallah ba; a maimakon haka, ta hana yin sallah cikin maye, domin Musulmi ya san abin da yake faɗa. Bayan saukar wannan aayar, idan ƙamshin barasa ya fito daga bakin Musulmi sannan ya yi sallah, ko ya ɗauki wata leda ta barasa tare da shi, ko ya sha wani adadi na barasa wanda bai shafi tunaninsa ba, to babu laifi a hakan.

The prohibition in the second ayah is focused on the Salah and not alcohol. The ayah is to do with Salah.The one who scrutinises the Fiqh of this ayah will see that it does not forbid the Muslims from drinking at prayer, rather it prohibited praying in a state of intoxication, so that the Muslims know what they are saying. After the revelation of this ayah, if the smell of alcohol emitted from the mouth of the Muslim and he prayed, or he carried with him a waterskin of alcohol, or drank a certain amount of alcohol that did not affect his thinking, then there was nothing wrong with that.

Allah ta'ala ya yi suka game da giya a cikin aya ta farko, saboda tana kawo cutarwa. A aya ta biyu, an hana yin salla cikin halin maye. A aya ta uku kuma, an haramta giya gaba ɗaya. Ba za a ce wannan tsari ne na mataki-mataki ba, domin babu wanda ya halatta shan giya bayan haramcinta, wato bayan saukar ayar Suratul Ma'ida, ko a zamanin Manzon Allah ﷺ, ko na Sahabbai, ko na Tabi'ai, ko na waɗanda suka zo bayansu.

Allah 􀀬 derided alcohol in the first ayah, because it brings harm. In the second ayah, prayer in the state of intoxication was prohibited. In the third ayah, alcohol was prohibited. This cannot be said to be gradualism, since no one permitted the drinking of alcohol after its prohibition ie after the revelation of the ayah of Surah al-Ma’idah, whether in the time of the Messenger 􀁕, Sahabah, and Tabi’in or those who came after them.

Littattafan fiqhu na manyan malamai da mujtahidan wannan Ummah ba su tattauna batun sannu-sannu a haramta giya ba. Fütuhati na Musulunci suna ci gaba da gudana, kasashe kuma ana bude su. Mutane suna shiga addini da yawa-yawa. Musulmin da suka ci wadannan kasashe ba su duba sabon shiga na wadanda suka karbi Musulunci ba, kuma ba su yi shiru game da shan giya ba. Musulmin da suka je wadannan kasashe ba su jira har sai wadanda suka musulunta sun bi irin matakan da haramta giya ta bi ba, ko da yake suna iya bukatar sannu-sannu; amma hakan ba shi da muhimmanci. Malamanmu na farko masu girma ba su saba da tattaunawar sannu-sannu ba. Hakika wannan sabuwar tattaunawa ce, wadda matsananciyar gaskiya da wahalhalun yanayi suka haifar, daga ra'ayoyin wasu malamai da ake kira haka, wadanda suke son mayar da ita salon tunani; ba don wasu dokoki kadai ba, a'a, ga dukkan addini. Hadisin Manzon Allah ﷺ ya yi gaskiya lokacin da ya ce: "Lallai duk wanda ya rayu daga cikinku zai ga babban sabani, don haka ku tsaya kan Sunnata da sunnar Khalifofi masu shiryarwa – ku manne da su sosai. Ku kiyayi sabbin al'amura, domin kowane sabon abu bidi'a ne, kuma kowace bidi'a tana cikin Wuta." [Abu Dawud da At-Tirmizi ne suka ruwaito shi]. Tambayar da masu goyon bayan sannu-sannu suke amfani da ita a matsayin mafita ita ce: shin ana halatta a dauki hukuncin da ya gabata da hujjar cewa dokoki sun zo ne a hankali?

The books of Fiqh of the great scholars and mujtahideen of this Ummah did not discuss gradualism in the prohibition of alcohol. The Islamic conquests took place in full swing, and the lands were opened up. The people used to enter the deen in hordes. The Muslims who conquered these lands did not give attention to the newness of the converts who had just embraced Islam, and nor were they silent about the drinking of alcohol. The Muslims who went to the lands did not wait until the converts had also passed the same stages as passed by the prohibition of alcohol, even though they may have needed gradualism; though that is of no significance. Our great early scholars were not familiar with the discussion of gradualism. Rather it is a new discussion, brought about by the severe reality and the difficult circumstances, from the views of some so-called scholars who wished to make it a way of thinking; not only regarding some particular rules but for the whole deen. The Messenger’s 􀁕 hadith was right when it stated; “Verily he among you who lives [long] will see great controversy, so you must keep to my Sunnah and to the sunnah of the rightlyguided Khulafaa’ - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is in Hell-fire.” [Reported by Abu Dawud and At- Tirmizi] The question that the advocates of gradualism use as a way out is; is it allowed to take the previous Hukm under the pretext that rules came gradually?

Amsar a'a ita ce a'a. Wannan saboda hukuncin da ya haramta giya tabbatacce ne. Shari'a ba ta yarda mu koma ga hukuncin da ya gabata ba, domin in muka yi haka za mu kasance mun aikata abin da Shari'a ta umarce mu da kar mu aikata. Wannan ita ce matsayin Salaf (magabata) da Khalaf (waɗanda suka zo bayansu). Giya a yau tana da hukunci iri ɗaya. Ba ta canzawa ko kaɗan, kuma zunubi ba ya kawuwa daga wanda ya sha ta.

The definite answer is; no. This is because the rule that prohibits alcohol is definite. The Shar’a does not permit us to go back to the previous rule, since we would have done what the Shar’a has ordered us not to do. This was the position of the Salaf (the early generations) and the Khalaf (those who came after). Alcohol today has the same Hukm. It does not change at all and the sin is not removed from the one who drinks it.

3- Ra'ayinsu cewa Shari'a ta magance matsalar bauta a hankali a hankali. Wannan ra'ayi ba shi da inganci, domin Allah 'azza wa jalla bai haramta kasancewar bayi ba, a maimakon haka Ya samar da hanyar fita daga cikinta. Idan suka sake dawowa a rayuwa, to hukunce-hukuncen za su dawo kuma bayi za su sake kasancewa a karo na biyu.

3- Their view that the Shar’a dealt with the problem of slavery gradually. This opinion is not valid, because Allah ‘azza wa jalla did not forbid the presence of slaves, rather He 􀀬 created a way out from it. If they came back into existence, then the rules will return and slaves will exist for the second time.

4- Ra'ayinsu cewa Alkur'ani an saukar da shi a sassa-sassa, a hankali; ba a saukar da shi gaba ɗaya a lokaci guda ba, abin da ke nuna kasancewar tsarin saukarwa a hankali.

4- Their opinion that the Qur’an was revealed in parts and piecemeal; it was not revealed all at once, which indicates the presence of gradualism.

Amsar wannan ita ce cewa Allah ‘Azza wa jalla yana saukar da hukunce-hukunce gwargwadon al'amura da abubuwan da suke faruwa, don ya karfafa zukatan mutane a kansu.

The answer to this is that Allah ‘Azza wa jalla used to reveal the rules according to the incidents and events to strengthen the hearts on them.

Abu farko da aka saukar da shi shi ne imani. An fara tattaunawa kan Aljannah da Wuta, sannan halal da haram suka zo. Wannan ba ya nufin an karɓi wani sashe na abin da aka saukar a bar wani sashe.

The first thing that was revealed was the Imaan. The Paradise and Hellfire were discussed first, and then the halaal and haraam came. This does not constitute taking part of what was revealed and leaving another part.

Musulmai suna da alhakin abin da aka saukar musu, a cikin iyakar abin da aka bayyana.

The Muslims were responsible within the limits of what was revealed.

Nauyin su bai wuce wannan ba. Lokacin da aka saukar da imani amma ba a saukar da hukunce-hukunce ba, Musulmi suna da alhakin dukan Musulunci, amma bisa ga cikakkun bayanai da nassosin Shari'a na lokacin suka bayyana. Don haka, Musulmi suna da alhakin hukunce-hukuncen Shari'a na kowane mutum a kowane hali, ko Daular Musulunci tana nan ko ba ta nan ba.

Their responsibility did not go beyond this. When the Imaan was revealed, but the rules were not, the Muslims were responsible for the whole of Islam, but according to the details explained by the Sharee’ah texts at the time. Thus, the Muslims are responsible for the individual Shar’ee rules in all circumstances, whether the Islamic State existed or not.

Dangane da dokokin Shari'a da aka danka wa Daular Musulunci, suna da alaka da Daula. Wannan ne bayani kawai wanda ya ɗaura Musulmi, babu kuma wani abu. Saboda haka, za mu iya cewa babu komawa baya.

As for the Shar’ee rules entrusted with the Islamic State, they relate to the State. This is the detail that binds the Muslims, and nothing else. And so, we can say there is no turning back.

Yanzu, bayan mun bincika ma'anar tsarin sannu-sannu (al-tadarruj), abin da ya kunsa, da hujjojinsa, muna matsawa zuwa bayyana ra'ayin Shari'a daidai, bisa tsarin tunanin Shari'a.

Now, after having examined what the meaning of gradualism is, and what it includes and what its justifications are, we move to explaining the correct Shar’ee opinion, with the Shar’ee way of thinking.

Ina faɗin ra'ayin da ya dace, ba ra'ayin da ya fi kusa da daidai ba, domin ra'ayin tsarin hankali (gradualism) ba daga Shari'a yake ba, kuma ba a halatta a danganta shi ga Shari'a ba. Batun ba ya shafi tsarin hankali da kuma ko yana cikin hukunce-hukuncen Shari'a ko a'a, kamar yadda yake shafar wata hanyar tunani wadda Shari'a ba ta amince da ita ba kwata-kwata.

I say the correct opinion, and not the opinion that is closest to being correct, because the idea of gradualism is not from the Shar’a, and it is not allowed to be attributed to the Shar’a. The issue does not relate to gradualism and whether it is a Shar’ee rule or not, as much as it relates to a way of thinking not at all approved of by the Shar’a.

Wannan saboda Musulunci yana da yanayi wanda ya bambanta sosai da kowane abu. Yanayin tsarin Musulunci shi ne an kafa shi ne bisa bin wahayi kaɗai; yayin da tsarin da mutum ya ƙirƙira yana dogara ne da ƙirƙirarwar ɗan adam da ƙwarewa, wanda, duk da ƙarfinsa, zai kasance da gazawa wajen kafa mafita daidai ga matsalolin mutane.

That is because Islam has a nature that is radically different from anything else. The nature of the Islamic system is that it is established on exclusively following the wahy (revelation); while the man-made system is based on human innovation and experiance which, however strong, will remain deficient in setting down the correct solutions for mans’ problems.

Lokacin da Musulmi ya bi Shari'a, dole ne ya sanya imani da Allah 􀀬 ya zama tushen biyayyarsa, in ba haka ba biyayyarsa ba za a karɓa ba. Haka kuma, idan ya yi kira zuwa ga Musulunci, dole ne ya sanya imani da Allah 􀀬 ya zama tushen da'awarsa, in ba haka ba da'awarsa ba za a karɓa ba.

When the Muslim adheres to the Shar’a, he must make the basis of his adherence the Imaan in Allah 􀀬, otherwise his adherence will not be accepted.When he calls others to Islam, he must make the basis of his da’wah the Imaan in Allah 􀀬, otherwise his da’wah will not be accepted.

Al'amarin yana da alaka da farko da imani, sannan kuma da bin abin da ya dace daidai.

The matter is primarily concerned with Imaan, and then to the correct adherence.

Domin Musulmi ya iya canza kansa, da kuma canza tsarin al'umma ta hanya mai kyau kuma daidai, dole ne ya damu da tushen ruhaniya, ta hanyar fara kafa shi, sannan ya raya shi. Daga nan zai fi sauƙi a gare shi ya riƙe Musulunci, ko da kuwa hakan ya yi daidai ko bai yi daidai ba da gaskiyar al'amura, da yanayi, da son zukatan mutane. Rashin dogaro da tushen ruhaniya zai sa Musulmi ya fada cikin zunubi, ko da yake hakan bai kai shi ga kafirci ba. Kasancewar Musulunci yana da tushen ruhaniya, watau Imani da Allah 􀀬, ba ya nuna ko wannan hukunci yana kusa da gaskiya ko yana nesa da ita.

So that the Muslim can change himself, and change the systems in a correct and sound manner, he must concern himself with the spiritual basis, by first establishing it, and then nurturing it. It will then be easier for him to adhere to Islam, regardless of whether it agrees or does not agree with the reality, nature and the desires of the people. Not relying on the spiritual basis will cause the Muslim to fall into sin, even though it did not lead him to kufr. The fact that Islam has a spiritual basis, ie Imaan in Allah 􀀬, does not indicate if this hukm is near to or far from the truth.

Maimakon haka, idan muka duba wannan hukuncin a cikin hasken tushensa, za mu ga yadda yake kusa da wannan tushe ko kuma yadda yake nesa da shi.

Rather, if we look at this hukm in light of the basis, then we will see how close to or far away from this basis it is.

To ask those who advocate the idea of gradualism: where is the spiritual basis for this call? Where is the command of Allah (SWT) to be found in it?

Now let us ask those who advocate the idea of gradualism; Where is the spiritual basis in this call? Where is Allah’s 􀀬 order to be found in it?

Yaushe Manzon Allah ﷺ ya taɓa yin hakan - duk da cewa yana cikin buƙatar hakan - a Makkah ko a Madina?

When did the Messenger 􀁕 ever resort to it - even though he was in need of it - either in Makkah or Madinah?

Ashe Manzon Allah ﷺ bai ce wa Bani ‘Aamir b. Sa’sa’ah ba, lokacin da ya nemi Nusrah daga gare su, "Al'amari (iko) na Allah ne; Yana sanya shi duk inda Ya so"? [Sirah na Ibn Hisham]. Wannan duk da cewa yana matukar bukatar wanda zai goyi bayan da'awah. Wannan shi ne abin da ya ce lokacin da suka tambaye shi ko za su iya karɓar mulki bayansa? Ashe ba zai iya amincewa da bukatarsu ba, sannan bayan sun bayyana imani ya canza bukatarsu? Ashe ba gaskiyar da'awah da umarnin Ubangiji ne suka sa shi ﷺ ya zama mai gaskiya a abin da yake faɗa ba tare da rashin gaskiya ko sassauci ba, don waɗanda za su rayu su rayu bayan hujja bayyananniya, waɗanda kuma za a hallaka su a hallaka su bayan hujja bayyananniya?

Didn’t the Messenger 􀁕 say to Bani ‘Aamir b. Sa’sa’ah, when he 􀁕 sought the Nusrah from them; “The matter (authority) is for Allah; He 􀀬 places it wherever he wishes.”? [Sirah of Ibn Hisham]. This was even though he desperately needed someone to support the da’wah. This is what he 􀁕 said when they asked if they could take the power after him. Couldn’t he have accepted their request, and then after they had professed belief changed their request? Isn’t it the true da’wah and divine order that has made him 􀁕 honest in what he says without any flattery or compromise, so that those who were to live might live after a clear evidence, and those who were to be destroyed might be destroyed after a clear evidence?

Ashe, ba ya cewa Manzon Allah ﷺ ga kawunsa Abu Taalib, lokacin da shi ya roƙe shi ya sauƙaƙa kiran, kada ya ɗora masa nauyin da ba zai iya ɗauka ba; "Wallahi ya kawuna! Da za su sanya rana a hannun dama na da wata a hannun hagu na, domin in bar wannan al'amari; ba zan bar shi ba har sai Allah Ya sa shi ya yi galaba, ko in mutu a kan ƙoƙarin"? [Sirah Ibn Hisham]. Wannan magana daga Manzon Allah ﷺ tana nuna cewa bai yarda ya yi sulhu ko kaɗan ba, kuma ya ba da mafi kyawun misali ga da'awarsa. Bai yi sulhu ko yin ɗan iska ba. Bai bi masu iko ba, bai amince da su ba, ko ya nemi tagomashinsu. Maimakon haka, da'awarsa a bayyane take kuma mai ƙarfin hali, domin hakan yana haifar da gaskiyar tunani wadda ta ke karya da lalata ƙarya.

Didn’t the Messenger 􀁕 say to his uncle Abu Taalib, when the latter asked him to lighten the call, and not place an unbearable burden on him; “By Allah O uncle! If they had put the sun in my right hand and the moon on my left, so that I may leave this matter; I will not leave it until Allah made it prevail or I die in the attempt.”? [Sirah Ibn Hisham]. This text from the Messenger 􀁕 shows that he did not accept to compromise in the slightest, and he gave the best example for his da’wah. He did not compromise or flatter. He did not go along, acquiesce with, or court those in authority. Rather his da’wah was explicit and bold, because that generates the true thoughts with which the falsehood is defeated and destroyed.

Shin Allah ﷻ bai umurci Musulmai da su yi hijira daga wurin da ba za su iya aiwatar da abin da Ya wajabta musu ba?

Didn’t Allah 􀀬 order the Muslims to make Hijrah from the place where they are not able to undertake what He 􀀬 made obligatory on them?

Ashe ba Ya haramta musu zama a wurin ba lokacin da Ya ce: "Lalle ne, waɗanda mala'iku ke karɓar rayukansu alhali suna azabtar da kansu (saboda sun zauna tsakanin kafirai duk da cewa hijira ta wajaba a kansu), (mala'iku) za su ce musu: 'Wace hali kuke ciki?' Za su ce: 'Mu raunana ne kuma ana zalunta mu a bayan ƙasa.' (Mala'iku) za su ce: 'Ashe ƙasar Allah ba ta isa ba har ku yi hijira a cikinta?'" [TMQ 4:97] Ibn Katheer ya ruwaito ijma'i (yarjejeniya) a kan haramcin zama a wurin da Musulmi ba zai iya kafa addininsa ba.

Didn’t He 􀀬 forbid them to reside there when He 􀀬 said; “Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them) they (angels) say (to them): ‘In what condition were you?’ They reply: ‘We were weak and oppressed on earth.’ They (angels) say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’” [TMQ 4:97] Ibn Katheer has transmitted an Ijmaa’ (consensus) on the prohibition of residing in a place where the Muslim is not able to establish his deen.

Ashe Manzon Allah ﷺ bai fara da’awarsa da "Laa ilaaha illallah Muhammadur rasoolullah" ba, kuma ya ƙalubalanci mutane da ita? Haka kuma ita ce kalmarsa ta ƙarshe, ba tare da wani canji ba? Shin ya yi kira zuwa wani abu ƙasa da haka a farkon, sannan ya ci gaba da shi a hankali? Ko kuwa ita ce kiransa na farko da na ƙarshe?

Didn’t the Messenger 􀁕 start his da’wah with ‘Laa ilaaha illallah Muhammadur rasoolullah’, and challenge the people with it? It was also his last statement, without any change. Did he call to something less than that at the beginning, and then go on with it gradually? Or was it his 􀁕 first and last Call?

Ashe Abu Bakr bai yi jinkiri ba wajen yakar wadanda suka ki biyan Zakah, bai kuma nemi faranta musu rai ba? Ya yi fitaccen furucinsa: "Wallahi, idan suka hana ni igiyar rakumi da suke bayarwa ga Manzon Allah ﷺ, zan yake su." Wannan ita ce amsarsa duk da cewa Musulmai sun shaida yawaitar motsin ridda da tawaye a lokacin.

Didn’t Abu Bakr fight against those who withheld the payment of Zakah, and not delay his response to them or please them? He made his well-known statement; “By Allah, if they withhold from me the rope of a camel, which they used to give to the Rasool of Allah, I would fight them.” This was his response even though the Muslims witnessed widespread movements of apostasy and rebellion at the time.

Did the first Muslims who carried the da'wah to Islam ever carry this idea of gradualism? Did they follow this path when they implemented Islam upon the conquered countries, whose land changed from dar al-kufr to dar al-Islam? The early Muslims did not give any attention to the circumstances of those people who were new to Islam. They did not leave them to drink alcohol, waiting for them to become used to not drinking alcohol, dealing with usury or being addicted to women. Rather they entered into Islam completely and abstained from usury, fornication, alcohol and everything Allah (SWT) prohibited them from doing. They used to implement the Shar'ee rules regarding the non-Muslims, whether they were individual ones, collective ones, personal one or ones of sufficiency.

Did the first Muslims who carried the da’wah to Islam ever carry this idea of gradualism? Did they follow this path when they implemented Islam upon the conquered countries, whose land changed from dar al-kufr to dar al-Islam? The early Muslims did not give any attention to the circumstances of those people who were new to Islam. They did not leave them to drink alcohol, waiting for them to become used to not drinking alcohol, dealing with usury or being addicted to women. Rather they entered into Islam completely and abstained from usury, fornication, alcohol and everything Allah 􀀬 prohibited them from doing. They used to implement the Shar’ee rules regarding the non-Muslims, whether they were individual ones, collective ones, personal one or ones of sufficiency.

Shin littattafan Fiqhu na farko sun yi magana a kan wannan batu? Shin malaman Fiqhu na farko da aka amince da su da Mujtahidai sun ambaci tsarin sannu-a-hankali, duk da cewa an san cewa malamanmu sun yi bayani dalla-dalla a kan kulliyat (jimla) da juz'iyat (rassan) na Shari'a?

Did the original books of Islamic Fiqh deal with this subject? Did our early trustworthy jurists and Mujtahideen make any mention of gradualism, though it is known that our jurists discussed in detail the kulliyat (total) and juz’iyat (branches) of the Sharee’ah?

Shari'ar Musulunci gaba ɗaya ta nuna cewa wajibi ne a yi kira zuwa ga addini (da'wah) da gaskiya da kuma tsayuwa a kan tafarki madaidaici; "Dukkan godiya da yabo na Allah ne, wanda Ya saukar wa bawansa (Muhammadu ﷺ) Littafin, bai sanya a cikinsa wani karkata ba." [Suratul Kahfi 18:1]. Allah ﷻ ya sanar da mu cewa kafirai suna son mu yi sulhu mu kuma yi musu biyayya. Suna son mu watsar da gaskiya, mu karɓi kashi ɗaya bisa huɗu ko rabin mafita. Za su fara da ƙoƙarin sa mu aikata kafirci, kamar yadda Ya ce; "Mutane da yawa daga cikin Ahlul Kitabi (Yahudawa da Nasara) suna son su mayar da ku kafirai bayan kun yi imani, saboda hassada daga zukatansu..." [Suratul Baqara 2:109], kuma za su ƙare da ƙoƙarin sa mu karɓi dokokinsu, kamar yadda Ya ce; "Suna son ku yi sulhu da su, su ma su yi sulhu da ku." [Suratul Alƙalam 68:9] "Don haka (ya Muhammadu ﷺ) kada ka bi masu ƙaryatawa (ayoyin)." [Suratul Alƙalam 68:8]. Ubangijinmu ya yi mana gargaɗi game da karkata zuwa ga azzalumai; "Kada ku karkata zuwa ga waɗanda suka yi zalunci, don kada wuta ta shafe ku, kuma ba za ku sami waliyyai ba face Allah, sannan ba za a taimake ku ba." [Suratu Hud 11:113]. Da'wah ta gaskiya zuwa ga imani na gaskiya tana sa biyayyar Musulmi ta cika, koda kuwa sabon shiga Musulunci ne ne kuma sabon yin biyayya gare shi. Wajibinmu, a matsayinmu na masu ɗaukar da'wah, ba komai bane face shuka imani a zukatanmu da sadaukar da kanmu gare shi, har sai ya ba da 'ya'ya, tare da mafi kyawun biyayya da taqwa. Daular Musulunci, idan aka kafa ta, ba za a kafa ta ta hannun mutanen da ba su da ra'ayoyin Musulunci ba ko kuma cike suke da ra'ayoyin yammacin duniya ba. Ba za a kafa ta ta hannun mutanen da da'wah bata yi aiki a cikinsu ba; sai dai ta yi tasiri a kansu kuma ta sa su karɓe ta. Maimakon haka, kamar yadda muka faɗa a baya, dole ne a kafa Daular a kan ra'ayin jama'a da ke fitowa daga wayewar kai gaba ɗaya, wanda ke karɓar tunanin Musulunci da kuma yin mulki da shi.

The Sharee’ah in its totality indicates that the obligation of the da’wah be exemplified by honesty and keeping on the straight path; “All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad 􀁕) the Book, and has not placed therein any crookedness.” [TMQ 18:1]. Allah 􀀬 informed us that the Kuffar wish that we compromise and be compliant with them. They want us to relinquish the truth, and accept a quarter or a half of the solution. They want to start by trying to make us do kufr, as in His 􀀬 saying; “Many of the people of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves…” [TMQ 2:109], and will end with trying to make us take the rules, as in His 􀀬 saying; “They wish for you to compromise with them, so they (too) would compromise.” [TMQ 68:9] “So (O Muhammad 􀁕) obey not the deniers (of the verses).” [TMQ 68:8]. Our Lord has warned us against inclining toward the unjust people; “And incline not toward those who do wrong, lest the Fire should touch you, and have no protectors other than Allah, nor you would then be helped.” [TMQ 11:113] The true da’wah to the true Imaan makes the Muslim’s adherence complete, even if he was new to Islam and to its adherence. Our obligation, as da’wah carriers, is nothing but to implant the Imaan in our hearts and devote ourselves to this, until it bears fruit, with the best adherence and Taqwa. The Islamic State, when it is established, will not be established at the hands of people who are devoid (of any Islamic concepts) or full of western concepts. It will not be established by people in whom the da’wah did not work, it will have influenced them and made them accept it. Rather, as we have stated previously, the State must be established upon a public opinion that emanates from a general awareness, which accepts the idea of Islam and of being ruled by it.

Babu buƙatar a koma ga ra'ayin tsarin mataki-mataki, da sunan jan hankalin zukata da hankula zuwa ga Musulunci; haka nan babu buƙatar a mika wuya ga raunin ɗan Adam ko a bi yanayin da ake ciki, domin Allah (SWT) ya umarce mu da mu canza zukata da hankula da kuma yanayin da ake ciki ta hanyar Musulunci.

There is no need to resort to the idea of gradualism, under the pretext of drawing the hearts and minds closer to Islam; nor is there a need to yield to the weakness of human beings or to go along with the reality, because Allah 􀀬 has ordered us to change the hearts and minds and the reality by Islam.

Idan muka koma ga Alkur'ani kuma muka bincika ayoyinsa, za ku ga cewa umarnin da ke cikinsa yana da ƙarfi kuma bai barin shakka, kuma cewa tsarin mataki-mataki yana daga cikin tunanin yammacin duniya na waje, wanda masu ilimi da ake kira malamai suka shigar da shi cikin addini ta hanyar ƙarya da tuhuma.

If we return to the Qur’an and examine its ayaat, we will find that the command in it is decisive, and that gradualism is from the foreign western thoughts, having been interpolated by so-called scholars through lies and falsehood.

Duk lokacin da aka saukar da wata ayah, Manzon Allah 􀁕 da Musulmin da ke tare da shi, sukan yi gaggawar aiwatar da ita ba tare da ɗan jinkiri ba. Aiwatar da duk wani hukunci da aka saukar ta zama wajibi, kawai saboda an saukar da shi. Bayan saukar da maganarSa 􀀬; “A yau, na cika muku addininku, na cika ni'imata a kanku, kuma na yarda da Musulunci ya zama addininku.” [TMQ 5:3], Musulmai sun zama wajibi su aiwatar da dukkan Musulunci, ko a cikin akida, ibadodi, ɗabi'a, mu'amaloli, ko dokokin da suka shafi mulki, tattalin arziki, tsarin zamantaka ko manufofin ƙasashen waje, a lokacin zaman lafiya da lokacin yaƙi.

Whenever an ayah was revealed, the Messenger 􀁕 and the Muslims with him, rushed to implement it without the slightest delay. The implementation of any hukm that was revealed became obligatory, simply because it had been revealed. After the revelation of His 􀀬 saying; “This day, I have perfected your deen for you, completed My favour upon you, and have chosen for you Islam as your deen.” [TMQ 5:3], the Muslims became obliged to apply the whole of Islam, whether it is in beliefs, ‘ibadaat, akhlaq, mu’amalaat, and whether the rules relate to ruling, economy, social system or foreign policy, in times of peace and war.

- Ga maganarsa ﷻ: "Duk abin da Manzo (Muhammad ﷺ) ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisanci shi." [TMQ 59:7], watau ku karɓi kuma ku aiki da duk abin da Manzon ﷺ ya kawo, kuma ku guje wa kuma ku nisanci duk abin da ya hana ku. Wannan saboda "maa" da ke cikin ayar ya zo ne a sigar 'aamm (gaba ɗaya). Don haka ya haɗa da wajabcin aiki da dukkan wajibai, da guje wa dukkan haramun. Umarnin karɓa ko barin da aka ambata a cikin ayar wajibi ne, kuma wannan saboda al-Qareena (alamar ishara) a ƙarshen ayar, wadda ta umarci Taqwa kuma ta yi gargaɗin azaba mai tsanani ga wanda bai aiki da wannan ayar ba.

- His 􀀬 saying; “And whatsoever the Messenger (Muhammad 􀁕) gives you, take it, and whatsoever he forbids you, abstain from it.” [TMQ 59:7], ie take and act upon whatever is brought by the Messenger 􀁕, and refrain and keep away from everything he has forbidden you. This is because the ‘maa’ in the ayah has come in the ‘aamm (general) form. Thus it includes the obligation to act upon all the obligations, and refrain and keep away from all the prohibitions. The order to take or leave that is mentioned in the ayah is an obligation and this is due to the Qareena (indication) at the end of the ayah, which ordered Taqwa and warned of a severe punishment for the one who does not act upon this ayah.

"Kuma ka yi hukunci a tsakaninsu (ya Muhammadu ﷺ) da abin da Allah Ya saukar, kada ka bi son zuciyarsu, kuma ka yi hattara da su kada su karkatar da kai daga wani sashe na abin da Allah Ya saukar maka." [TMQ 5:49]. Wannan ayar kuma tana ba da umarni mai ƙarfi ga Manzo ﷺ da Musulmai bayansa da su yi hukunci da dukkan dokokin da Allah ya saukar, ko umarni ne ko hani. Haka kuma tana hana Manzo da Musulmai bayansa bin son ran mutane da biyan burinsu.

-His 􀀬 saying; “And judge (O Muhammad 􀁕) between them by that which Allah has revealed and follow not their vain desires, and beware of them lest they turn you far away from some of that which Allah has sent down to you.” [TMQ 5:49]. This ayah also gives a decisive order to the Messenger 􀁕 and the Muslims after him to rule by all the rules revealed by Allah 􀀬, whether it is a command or a prohibition. It also forbids the Messenger and the Muslims after him from following the whims of the people, and submitting to their wishes.

Haka kuma yana gargadin Manzon Allah ﷺ da Musulmai su yi taka-tsantsan, idan mutane sun yi ƙoƙarin karkatar da su daga aiwatar da wani ɓangare na abin da Allah (SWT) ya saukar.

Likewise it warns the Messenger 􀁕 and the Muslims to be aware in case people try to turn them away from applying some of what Allah 􀀬 has revealed.

- Allah 􀀬 ya ce; "Kuma duk wanda bai yi hukunci da abin da Allah ya saukar ba, to waɗannan su ne Kafirai (kafirai)." [TMQ 5:44] - Kuma Ya 􀀬 ce; "Kuma duk wanda bai yi hukunci da abin da Allah ya saukar ba, to waɗannan su ne azzalumai (masu zalunci, masu tsananta)." [TMQ 5:45] - Kuma Ya 􀀬 ce; "Kuma duk wanda bai yi hukunci da abin da Allah ya saukar ba, to waɗannan su ne Fasiqai (masu fita daga biyayya)." [TMQ 5:47] A cikin waɗannan ayoyi, Allah 􀀬 ya siffanta waɗanda ba sa yin hukunci da abin da Allah 􀀬 ya saukar da cewa kafirai ne, azzalumai ne, kuma masu fasiqanci ne. Hakan ya faru ne saboda kalmar 'maa' da aka ambata a nan ta zo a cikin sigar 'aamm (gaba ɗaya), don haka tana haɗa dukkan hukunce-hukuncen Shari'a da Allah 􀀬 ya saukar, ko sun kasance umarni ne ko hani.

- Allah 􀀬 said; “And whosoever does not judge by whatever (maa) Allah has revealed, such are the Kaafirun (disbelievers).” [TMQ 5:44] - And He 􀀬 said; “And whosoever does not judge by what Allah has revealed, such are the zaalimun (unjust, oppressors).” [TMQ 5:45] - And He 􀀬 said; “And whosoever does not judge by what Allah has revealed, such are the Faasiqun (transgressors).” [TMQ 5:47] In these ayaat, Allah 􀀬 described those who do not rule by what Allah 􀀬 revealed as being disbelievers, oppressors and transgressors. This is because the ‘maa’ mentioned here came in the ‘aamm (general) form, so it includes all the Shar’ee rules revealed by Allah 􀀬, whether they are commands or prohibitions.

Daga dukkan abin da aka ambata, a bayyane yake babu shakka cewa wajibi ne a kan Musulmai, ko su daidaikunsu ne, ko kungiyoyi, ko Jiha, su aiwatar da hukunce-hukuncen Musulunci gaba daya ba tare da bata lokaci ba, ba tare da jinkiri ko bin hanyar mataki-mataki ba. Babu wani uzuri ga mutum, ko kungiya, ko Jiha, na rashin aiwatar da hukunce-hukuncen.

From everything has been mentioned, it certainly becomes clear with no ambiguity, that it is obligatory on the Muslims, whether as individuals, groups or the State, to apply the rules of Islam completely without any delay, procrastination or gradualism. There is no excuse for the individual, group or State for not implementing the rules.

Aiwatar da hukunce-hukunce a hankali gaba ɗaya ya saɓa wa ƙa'idodin Musulunci.

Gradual implementation completely contradicts the rules of Islam.

Wanda ya aiwatar da wasu daga cikin dokoki, ya bar wasu, ana ɗaukarsa mai zunubi a wajen Allah (SWT), ko mutum ne, ko ƙungiya, ko Ƙasa.

The one who applies some of the rules and leaves some, is considered sinful in the sight of Allah 􀀬, whether it is a individual, group or State.

Wajibi (wanda ake tilas ne) yana nan a matsayin wajibi, kuma wajibi ne a aikata shi, haramun kuma yana nan a matsayin haramun, kuma wajibi ne a nisanci shi. Lokacin da wakilan Banu Thaqeef suka roki Manzon Allah ﷺ ya bar al-Lat na tsawon shekara uku ba tare da ya karya ta ba, ko kuma ya yafe musu sallah a bisa sharadin cewa za su musulunta, bai karɓi hakan daga gare su ba, kuma ya ƙi shi gaba ɗaya. Ya dage kan a ruguza gumaka ba tare da wani jinkiri ba, kuma ya dage kan cewa su yi sallah ba tare da wani jinkiri ba.

The waajib (obligated) remains a waajib and it is obligatory to act upon it, and the haraam remains haraam and it is obligatory to stay away from it. When the delegation of Thaqeef asked the Messenger 􀁕 to leave al- Lat for three years without breaking it, or to exempt them from praying on condition that they embrace Islam, he 􀁕 did not accept it from them and he rejected it completely. He 􀁕 insisted on destroying the idols without any delay, and insisted that they pray without any delay.

Allah 􀀬 ya siffanta mai mulkin da ba ya aiwatar da dukkan dokokin Musulunci, ko kuma wanda ya aiwatar da wasu daga cikinsu kawai, da cewa kafiri ne. Wannan idan bai yi imani da dacewar Musulunci ba, ko kuma bai yi imani da dacewar dokokin da ya watsar ba. Ana siffanta shi da azzalumi kuma mai wuce iyaka, idan bai aiwatar da dukkan dokokin Musulunci ba, ko kuma ya aiwatar da wasu daga cikinsu alhali yana imani cewa Musulunci dace ne a aiwatar da shi.

Allah 􀀬 has described the ruler who does not apply all the rules of Islam, or the one who applies some of them only, as a kaafir. This is if he does not believe in the suitability of Islam or does not believe in the suitability of the rules he has abandoned. He is described as an oppressor and transgressor, if he does not implement all the rules of Islam or he implements some of them whilst believing that Islam is suitable for implementation.

Manzon Allah ﷺ ya wajabta yaƙar sarki da zare takobi a fuskarsa idan ya bayyana wani kufr buwah (kafirci bayyananne) wanda muna da burhaan (hujja bayyananniya) daga Allah (SWT). Wato, idan ya yi mulki da dokokin kufr, kuma babu shakka cewa dokoki ne na kufr; kuma wannan ba tare da la'akari da ko suna da yawa ko kaɗan ba. Wannan saboda hadisin ‘Ubadah b. Saamit:

The Messenger 􀁕 has made it obligatory to fight the ruler and unsheathe the sword to his face if he displayed any kufr buwah (explicit disbelief) for which we have a burhaan (clear proof) from Allah 􀀬. In other words, if he ruled by the rules of kufr, and there is no doubt that they are kufr rules; and this is regardless of whether they are few or many. This is owing to the hadith of ‘Ubadah b. Saamit:

"cewa ba za mu yi jayayya da masu iko ba, sai dai idan kun ga kufr bayyananne wanda kuke da burhaan (hujja ta gaskiya) daga Allah." [Muslim ne ya ruwaito shi] Saboda haka babu sassauci ko tsarin mataki-mataki wajen aiwatar da dokokin Musulunci, tun da babu bambanci tsakanin wajibi ɗaya da wani wajibi, ko tsakanin haram ɗaya da wani haram, ko tsakanin hukunci ɗaya da wani hukunci. Dokokin Allah 􀀬 duk iri ɗaya ne.

“that we would not dispute with the people in authority, unless you witness fragrant kufr for which you have a burhaan (conclusive proof) from Allah.” [Reported by Muslim] Therefore there is no complacence or gradualism in the implementation of the rules of Islam, since there is no difference between one waajib and another waajib, or between one haraam and another haraam, or between one hukm and another hukm. The rules of Allah 􀀬 are all the same.

Ya kamata a aiwatar da su kuma a zartar da su ba tare da wani jinkiri, dagewa ko tsarin sannu-a-hankali ba. In ba haka ba, maganar Allah 􀀬 za ta shafe mu: "Shin kuna imani da wani sashe na Littafi kuma kuna kafirta sauran? To, me ya dace da wanda ya aikata haka daga cikinku, sai wulakanci a rayuwar duniya, kuma a Ranar Tashin Alkiyama za a mayar da su zuwa azaba mafi tsanani." [TMQ 2:85] Babu wata uzuri ga Musulmi na rashin aiwatar da wata dokar Shari'a, ko shi shugaba ne ko mutum na yau da kullum, sai dai idan akwai wata rukhsah (sassauci) ta Shari'a da aka ambata a cikin nassosin Shari'a. Rashin iyawa ana daukarta a matsayin sassaucin Shari'a, a yanayin rauni na gaskiya kuma bayyananne (ko abin da yake mafi yiwuwa haka), watau a yanayin tilastawa na gaskiya, kamar yanayin wanda aka tilasta masa aikata haramun, ko misali lokacin da Manzo ﷺ ya bayar da kashi uku na amfanin gonar Madina ga kabilar Ghatfaan, ko misali na Khalifa da ya amince ya koma ga sasantawa da masu tawaye, ko lokacin da mushen dabba ya zama halal ga wanda ke cikin tsananin bukata kuma yana tsoron mutuwa.

They should be applied and executed without any delay, postponement or gradualism. Otherwise the saying of Allah 􀀬 will apply to us; “Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment.” [TMQ 2:85] There is no excuse for the Muslim not to apply a Shar’ee rule, whether he is a ruler or a normal individual, unless there is a Shar’ee rukhsah (dispensation) mentioned in the Shar’ee texts. Inability is considered a Shar’ee dispensation, in the case of true and tangible weakness (or what is most probably that) ie in the case of true compulsion, such as the case of the one coerced into doing a haraam or the example when the Messenger 􀁕 offered a third of the fruit produce of Madinah to the tribe of Ghatfaan, or the example of the Khaleefah who accepts to resort to arbitration with rebels, or when carrion becomes permissible for the one who is under duress and fears death.

Daga abin da muke gani a wannan hanya ta sannu a hankali, muna ganin cewa irin wannan ra'ayi ya taso a wurin masu goyon bayansa saboda matsin lamba na hakika.

From what we see in this gradual approach, we find that such an idea has arisen amongst its advocates because of the pressure of the reality.

Don su fita daga wannan matsin lamba, sai suka nemi dalilai daga Shari'a domin tabbatar da wannan hanya, don su samar da hujja da izinin yin da'wah bisa gare ta. Wannan saboda ra'ayin ya riga ya wanzu tun farko, sannan suka kawo dalili na Shari'a, suka fassara shi ta yadda zai yi wa ra'ayin hidima. Wannan shi ne farkon karkacewa. Shawararmu ga waɗannan Musulmi da suka tsaya kan ra'ayin tsarin mataki-mataki ita ce, su watsar da raunin da ke cikinsu. Dangantakarsu da Shari'a ya kamata ta zama irin ta wanda ya dogara ga Ubangijinsa, yana da ƙarfin imani cewa Shi {SWT} ne ke tafiyar da al'amura, yana canza yanayi, kuma yana ba da nasara ga waɗanda suka cancanta. Ya kamata su zama haka, domin da wannan imani su iya fuskantar tsananin gaskiyar lamari da tsanani na yanayi. Sai ya ji an ɗaukaka shi bisa imaninsa sama da (gaskiyar lamarin), ya kuma mayar da shi mafarin da'wah da kuma ƙarshenta. Duk wannan zai bayyana, ta fuskar takura daidai da bin ka'idojin Shari'a daidai, a kan waɗanda muke kira zuwa gare su. Hakan zai faru ba tare da buƙatar tsarin mataki-mataki ba.

To free themselves from such pressure, they went to hunt for evidences for this approach, so as to provide a justification and permission to do da’wah according to it. This is because the idea existed first, and then they produced a Shar’ee evidence, which they interpreted in such a way as to serve the idea. This is the beginning of deviation. Our advice to those Muslims who are established on the idea of gradualism is that they must discard the weakness they have within them. Their linkage to the Shar’a should be that of the one who trusts his Lord, has a strong Imaan that He 􀀬 is the one who manages the affairs, and changes the circumstances, and that He 􀀬 grants the victory to those who deserve it. They must be like this, so that with this Imaan they can face the severity of the reality and the harshness of the circumstances. So he feels elevated with his Imaan above (the reality) and makes it the departure point of the da’wah and the final point. All this will be reflected, in terms of the correct restriction and right adherence (to the Shar’ee rules), on those whom we invite. This will happen without the need for gradualism.

Kiran zuwa ga tsari-tsari (gradualism) kira ce zuwa ga wani abu banda Musulunci, kuma wannan haramun ne.

The call to gradualism is a call to other than Islam, and this is haraam.

Wannan yana sa wanda ba musulmi ba, ko kuma musulmin da ke da kasawa wanda ake kiransa bisa wannan tushe, ya yi shakka wajen karɓar abin da aka gabatar masa. Alhakin wannan shakka yana kan wanda ya ke kira zuwa ga tafiya a hankali.

This makes the non-Muslim, or the deficient Muslim who is invited on this basis, hesitant in accepting what is presented to him. The responsibility of this hesitancy lays on the one who calls for gradualism.

Wannan saboda ba a gabatar musu da Musulunci ba, kuma gabatarwar da ake musu tana nesa da tushen ruhi wanda ya ginu a kan imani da Allah 􀀬, Mahalicci kuma Mai tafiyar da dukkan al'amura, wanda a kan tushensa ake karɓa ko ƙin karɓar hukuncin Shari'a. Wannan ya sa hujjar Allah 􀀬 tana kan waɗannan Musulmi masu kira zuwa ga sannu a hankali; ba a kan waɗanda aka yi musu kira ba.

This is because Islam has not been presented to him, and because his presentation is far away from the spiritual basis that is based on the Imaan in Allah 􀀬, the Creator and Manager of all affairs, and on whose basis the Shar’ee rule is adopted or rejected. This makes the hujjah (proof) of Allah 􀀬 against those Muslims who call for gradualism; not against the ones whom they invited.

Kiran gradualism ya haɗa da tsoma baki da mamaye shari'a, idan yana ba mutane damar aiwatar da wani ɓangare kawai, bisa uzurin cewa ba su da ƙarfin aiwatar da cikakken hukunci nan take. An umarce mu kada mu sanya wani abu gaban Allah da Manzonsa, ko mu karkata daga gare su. Mai warware matsalolin mutum shi ne Ubangijinsa, Mai Masani, Mai Cikakken Sani, wanda ya san abin da ya halitta. Ta yaya Musulmi zai ba wa kansa damar, yayin da yake kira zuwa ga gradualism, ya tsoma baki a cikin wannan tsarin shari'a? Matsayi madaidaici shi ne cewa aikin mai kira zuwa da'wah an iyakance shi ga aiwatarwa da isar da mafita; ba ga shari'anta ta ba.

The call for gradualism includes interference and domination over the legislation, when it allows people to make partial implementation, under the pretext that they are not strong enough to make complete and immediate application. We are ordered not to put anything in front of Allah and His Messenger, or deviate away from them. The one who solves the problems of man is His Lord, the All-Knowing, the All- Informed, Who knows what He has created. How can the Muslim allow himself, when he calls for gradualism, to interfere in this process of legislation? The correct position is that the task of the da’ee (carrier of the da’wah) is restricted to executing and conveying the solution; not legislating it.

Kiran zuwa ga tsarin sannu-sannu (gradualism) yana ba wa da'ee salon tunani mara kyau, wanda bisa tushensa yake kiran mutane. Idan mutumin da yake kira zuwa tsarin sannu-sannu ya shafu da shi, zai lalata masa salon tunaninsa, wanda dole ne a canza shi kamar yadda kuskuren tunani ke buƙatar a canza shi. Wannan kuwa idan mun san cewa salon tunani shi ne ke zuwa a farkon tsarin sauyi, domin ya fi muhimmanci fiye da canza tunani. Ba za mu iya tabbatar da sauyi mai inganci ga Al'umma ba sai mun canza salon tunaninta, koda kuwa ta hanya ta gaba ɗaya.

The call to gradualisnm provides the da’ee with a corrupt way of thinking, on whose basis he invites the people. When the person that he calls to gradualism is affected by it, it will corrupt his way of thinking, which must be changed just as the erroneous thoughts have to be changed. This is if we know that the way of thinking comes at the beginning of the transformation process, since it is more important than the changing of thoughts. We cannot ensure a credible change of the Ummah until we change her way of thinking, even in a general manner.

Wannan hanyar ɓatacciya da yake tunani da kiran mutane da ita za ta maye gurbin hanya madaidaiciya.

This corrupt method by which he thinks and calls people will take the place of the correct method.