Don haka, idan jama'a ta kafu a kan Fikira ta akida, kuma ta shiga cikin hakikanin aiki, iska za ta busa a kanta, ta yi ƙoƙarin kwaƙule ta daga tushenta. Kula da wannan jama'a da gwamnatoci za su yi zai bambanta da yadda suke kula da sauran ƙungiyoyi. Wannan saboda sauran ƙungiyoyi suna gabatar da tunani na gutsuttsura, wanda ba ya cutar da gwamnatoci ko kaɗan. Maimakon haka, yana iya cike giɓi da kasawar da gwamnatocin kansu suka haifar.

Thus, when the group is established on the ideological Fikrah and comes to the reality, the winds will blow upon it and try to pull it out from its roots. The regimes treatment of this group will be different to their treatment of other movements. This is because the other movements put forward partial thoughts, which do not harm the regimes at all. Rather they may fill the gaps and deficiencies created by the regimes themselves.

Amma da'wah mai tsattsauran ra'ayi, wadda ta dogara da akida ta mafsala (Fikrah), tana magance al'amura daga tushensu, ba tare da karɓar mafita ta fatchi-fatchi ko yin ƙarƙashin yanayin da ake ciki ba. Haka kuma ba ta karɓar rabin mafita, ko gyara matsalolin da gwamnatoci suka haifar. Ba za ta amince da barin da'wah ta canji gaba ɗaya ba. Haka kuma ba za ta amince da magance al'amura na gefe ba, alhali ana barin tushen da waɗannan al'amura na gefe suka dogara a kansa. Abin da ya dace ne ƙungiya ko jam'iyya irin wannan ta fuskanci turjiya ta irin ta da ba a taɓa gani ba. Duk yadda ƙungiyar ta manne da canji mai tsattsauran ra'ayi, haka gwamnatoci za su ƙara nuna mata adawa, kuma haka rikici zai ƙara tsananta.

However, the radical da’wah based on the ideological Fikrah deals with matters from their basis, and not by accepting patchwork solutions or going along with the situation. Neither does it accept half solutions or reform problems created by the regimes. It will not accept to leave the da’wah that is for complete change. Nor will it accept to deal with peripheral matters whilst leaving the basis on which these peripheral matters are founded. It is natural that a group or party such as this would be confronted in an unprecedented manner. The more the group adhered to the radical change the more the regimes will be hostile towards it and the greater the confrontation will be.

Tsananin fada da ake yi na iya shafar mai kiran zuwa addini har ya kasa jurewa. Saboda haka zai matsa wa ƙungiyarsa lamba don ta rage ƙarfin kiran. Zai iya samun wahala a kansa, kuma ƙudurinsa zai iya raguwa idan ya ga mutane sun ƙi shi aka bar shi shi kaɗai. Zai iya yin raɗa a zuciyarsa ya yi ƙoƙarin dakatar da aikin da'awa idan muradan duniyarsa suka ci karo da sababbin yanayin da ke tasowa daga aiki tare da ƙungiyar. Don haka zai iya fara matsa wa ƙungiyarsa lamba, yana kiran su da su juya daga neman canji zuwa neman gyara. Idan ƙungiyar ta amsa buƙatunsa, zai ci gaba da zama a cikinta. A wannan hali ya yi nasarar aiki don addininsa da duniyarsa, kuma ya faranta wa Allah ﷻ da Sarki; ko aƙalla bisa ga iƙirarinsa. Idan kuwa ƙungiyar ta ƙi matsin lambarsa kuma ta dage kan aikinta na tsattsauran ra'ayi da na asali, zai juya daga gare ta. Anan ƙungiyar za ta fuskanci haɗari biyu: haɗari na cikin gida daga matasanta waɗanda ƙudurinsu ya raunana a gaban manyan bugu, da haɗari na waje daga gwamnatocin da ba sa jure mutane masu irin wannan ra'ayi mai tsattsauran ra'ayi.

The severity of the confrontation may be reflected on the da’wah carrier such that he will not be able to bear it. So he will put pressure on his group so that it lightens the force of the call. He may find it difficult for himself, and his resolve may weaken when he finds himself rejected by the people and left alone. He might whisper to himself and try to cease from engaging in the da’wah when his worldly interests clash with the new situations that arise from working with the group. So he may begin to apply pressure on his group and call them to turn away from demanding change towards demanding reform. If the group responded to the requests, he would remain with the group. In this case he has managed to work for his deen and the dunya, and please both Allah 􀀬 and the King; or at least according to his claim. If the group rejected his pressure and insisted on its radical and fundamental work, he will turn away from it. Here the group will face two dangers; an internal danger from its Shabab whose determination has weakened before the heavy blows, and an external danger from the regimes that do not tolerate people of such radical views.

Yaƙin ciniki zai fara tsakanin ƙungiyar da gwamnatocin. Za a fara zuba tayi a kan ƙungiyar. Manufar karas da sanda za ta fara aiki. An sani sarai cewa ciniki yana faruwa a al'amuran kasuwanci; idan ƙungiyar ta shiga cikin tsarin ciniki, to ya zama kasuwanci, inda ake sayar da nauyin da ke kanta da kuma wulakanta al'ummomi. In ba haka ba kuwa, za a ƙone ta da wutar gwamnati, a kuma gasa ta da harshen wutarta.

The battle of bargaining would start between the group and the regimes. Offers would start to be heaped on the group. The policy of the carrot and stick will start to be enacted. It is well known that bargaining takes place in the matters of trading; when the group enters into the bargaining (process) it has become a trade, with the selling of responsibilities and humiliation of nations taking place. Otherwise it will be burnt by the fire of the regime and seared by its flames.

Saboda haka, fikrar akida ta gaskiya tana bukatar ƙungiya ko jam'iyya wadda shugabanninta da mambobinta suke damuwa da Shari'a, ta yadda ita ce ke jagoranta. Haka kuma suna damuwa da tsabta, tsarki, haƙuri, sadaukarwa, kyautatawa ga wasu, da hana kai sha'awoyi. Suna nesa da duk wata jaraba ta dukiyarsu, don kada su karkata, kuma ƙudurinsu kada ya yi rauni. Domin ƙungiyar ta ci gaba cikin tabbaci da zai kare aikinta, ya kuma 'yantar da ita daga canji ko kuma mutane suna wasa da ita, dole ne ta haɗa kowace fikira ko hukuncin Shari'a da akidar Musulunci sosai. Ko da an samu rikici tsakanin amfanin kai na masu ɗaukar da'awa da juriya da jajircewa wajen ɗaukar da'awar, domin cimma manufofinta, to ana fifita maslahar da'awar. Wannan haɗin zai zama shinge wanda ba a iya ketarewa ga rada daga Shaiɗan da rada daga nafsi mai kiran zuwa ga sharri.

Therefore, the correct ideological Fikrah requires an ideological group or party whose leadership and members are concerned about the Shar’a such that it is the master. They are also concerned for the clarity, purity, patience, sacrifice, altruism, and self-denial. They are devoid of any temptation for their own fortunes, so that they don’t become deviated and their determination is not weakened. In order that the group proceeds in a assured manner that protects its work and makes it free from change, or people playing games with the group, it must link every idea or Shar’ee rule tightly to the Islamic ‘Aqeedah. Even if there is a clash between the individual selfish benefits of the da’wah carriers, and the steadfastness and patience on carrying the da’wah, to achieve its goals, then the preference is for the interest of the da’wah. This linkage would then be an insurmountable barrier against the whispers of Shaytan and the whispers of the nafs (soul) that call towards evil.

Domin jirgin jam'iyyar ya tsira daga nutsewa cikin laka wacce ita ce munanan gaskiyar lamari, dole ne ya kasance yana da ka'idoji masu daidaitawa wadanda suke bayyana tunani da hanyar tunani. Wadannan ka'idoji ne za su daure kungiyar ga abin da ta fitar da shi ta hanyar hukunci. Ba a yarda ta karkace daga wadannan ka'idoji a kowane lokaci ba, a karkashin uzurin fassara ko tabbatarwa.

In order that the party’s ship is saved from sinking into the mire that is the awful reality, it must have regulating principles that define the thoughts and way of thinking. That will bind the group to what it has deduced. It is not allowed to deviate from these principles any time, under the pretext of interpretation or justification.

Saboda haka, kyakkyawar jagoranci, kyakkyawan koyi da kyakkyawar fahimta za su tsarkake ƙungiyar da waɗanda ke aiki a cikinta daga duk wani aibi ko lahani da zai iya shafarsu, za su tsarkake ransu kuma su ƙarfafa imaninsu.

Thus, good direction, good emulation and good understanding will lead to purifying the group and those working within it from any defects or blemishes that may have touched them, and it will purify their souls and strengthen their Imaan.

A kan wannan tafarki babu wanda zai iya dagewa a kan wahalarsa sai muminai masu ƙudurin zuciya. Jarrabawoyin da waɗanda ke aikin nan suka jure za su tsarkake su, kamar yadda wuta take tsarkake zinariya.

On this path none can remain steadfast on its hardship except the believers who are of firm resolve. The trials that those undertaking the work have sustained, will purify them, like the fire purifies gold.

Idan ƙungiyar ta rasa ƙa'idojinta masu daidaitawa, to ƙungiyar za ta sha wahala daga janyewa (daga aiki), sauyi, koma baya da rashin daidaito.

If the group lost its regulating principles, then the group will suffer from withdrawal (from the work), alteration, retreat and inconsistency.

Rashin tsayuwa a hanya da manufa, da rashin bayyana abu sarai, zai sa ƙungiyar ta canja abubuwa idan aikin ya yi mata wahala, ko kuma ya sa ta yi uzuri ko ta karkatar da bayani idan aka nemi ta kawo hujja.

Ambiguity in the method and objective, and a lack of crystallisation will drive the group to alter things when it finds the work difficult, or it will lead it to justify things or explain things away when the group is asked to provide evidence.

Lokacin da ƙungiya ta karkata zuwa sasanci, ta karɓi gaskiya a wasu sassa kawai ba gaba ɗaya ba, ta kuma watsar da hanya mai tsauri da aikin tushe, sai ta rasa ƙarfi ɗaya tilo da take da shi. Ba za ta zama ƙungiya ta musamman ba, ba kuma za ta jawo hankalin mutane zuwa ga halinta na musamman da banbancinta ba. Za ta kasa a gwagwarmayar fikira, nasara kuma za ta kasance ga abokiyar gābarta, koda kuwa tana ci gaba da kira zuwa Musulunci da gabatar da Musulunci a matsayin mafita. Wannan saboda hanyarta ta lalace; zuwa ga amfanin tsarin. Ta hakan za ta zama cikas a fuskar canji, maimakon ta zama akasin haka. Wannan shi ne abin da Allah ﷻ ya gargaɗe mu a kansa, lokacin da Ya ce wa Manzonsa ﷺ da al'ummarsa bayansa: "Kuma ka yi hankali da su kada su karkatar da kai daga wani ɓangare na abin da Allah ya saukar maka." [TMQ 5:49]. Haka kuma abin da Sayyiduna Umar ﷻ ya ce wa alƙalinsa Shuraiḥ: "Kada wani mutum ya shagaltar da kai daga gare shi." Makami mafi kaifi da ƙungiya take da shi shi ne Fikrarta. Idan ta iya kiyaye ta, ta kare ta daga yankin sasanci, ta tsaya a kanta duk da yanayi, ta bi sawun Manzon Allah ﷺ, za ta iya shirya, bayan wani lokaci, abin da Manzon Allah ﷺ ya shirya; wato ƙungiyar masu imani da al'ummar da za su karɓi mulki bisa abin da Allah ﷻ ya saukar. Bayan shirya hakan, za ta iya juya daidaito a cikin amfanin da'awa, kuma ta kafa Daula.

When the group yields to compromise and accepts the truth in parts, not completely, and abandons the radical approach and fundamental work, it loses the only strength it possessed. It will not be a unique group, or draw the attention of people to its unique and distinct character. It would have failed in the intellectual struggle, and the victory will be for its enemy, even if it kept on calling for Islam and proposing Islam as the solution. This is because its approach has become distorted; to the benefit of the system. By doing this, it would have become an obstacle in the face of change, instead of being the opposite. This is what Allah 􀀬 has warned us of when He 􀀬 said to His Messenger 􀁕 and his Ummah after him; “And beware of them lest they deviate you from any of that (teaching) which Allah has sent down to you.” [TMQ 5:49]. Also what Sayyiduna’Umar 􀁗 said to his judge Shurayh: “Let no man distract you from it.” The sharpest weapon that the group possesses is its Fikrah. If it is able to preserve it and keep it away from the sphere of compromise, remain steadfast on it in spite of the circumstances, and follow the footsteps of the Messenger 􀁕, it will manage to prepare, after some time, what the Messenger 􀁕 prepared; that is a believing group and the Ummah to accept the rule by what Allah 􀀬 has revealed. After preparing that it would be able to reverse the balance in favour of the da’wah, and to establish the State.

Tunanin Musulunci wata ni'ima ce ga mutanen da'wah ta gaskiya, wacce ke bukatar su fuskanci matsin lamba da tunanin Musulunci wanda ya dace da ainihin ra'ayi na asali. Bai dace jama'ar su fuskanci matsin lamba da hanyar tunani ta "Karɓa ka nema", "Gabatar da abin da ya dace da hakikanin lamari", "Gabatar da wani ɓangare kawai na buƙata", "Karɓar mafita ta rabin hanya" ba. An kafa jama'ar ne domin sauya irin waɗannan tunani, ba domin yin aiki ta hanyar amfani da su ba.

The thoughts of Islamare an endowment to the people of the true da’wah that demands of them to confront the pressures with the thoughts of Islam that are in harmony with the original fundamental idea. It is not fitting for the group to face the pressures with the mentality of, ‘Take and demand’, ‘propose what suits the reality’, ‘propose only some of the demand’, ‘acceptance of half solutions’. The group was established to change such thoughts, and not to work by using them.

Wannan ita ce hanyar tunani ta Yammacin duniya wadda ta mamaye zukatanmu. Wannan ya bambanta sosai da yanayin Musulunci, wanda ya ƙi duk wannan kuma yana aiki don kawar da shi, yana kuma aiki don mayar da hankali ga Musulunci da hanyarsa wajen tunani. Saboda haka, wanda yake son ya haifar da canji kuma yake aiki dominsa, dole ne ya fara da kansa tukuna.

This is the mode of thinking of the west with which they invaded our minds. This radically differs from the nature of Islam, which rejects all of this and works to uproot it, and works to concentrate Islam and its method in thinking. So the one who wants to create change and works for it, must start with himself first.

Bayan mun gabatar da abubuwan da ya kamata ƙungiyar ta kasance da su, dangane da jaddada tsarkake fikirar da kuma tsare ta, sai mu gabatar da biyu daga cikin tunanin da Yammacin kafirai suka gabatar. Waɗannan tunani ne da gwamnatocin bayi masu biyayya suka rungumi, suke kuma amfani da su wajen tura Musulmi.

After presenting what the group must be characterised with, in respect of insisting on the purity and clarity of the Fikrah and maintaining it, we present two of the thoughts proposed by the Kaafir West. They are ideas that the loyal regimes have committed to, and use to push the Muslims.

Abin takaici, wasu ƙungiyoyi masu aiki don Musulunci, da kuma marubuta Musulmi waɗanda koyaushe suke yada tunanin yammacin duniya, sun karɓi waɗannan ra'ayoyi da sauri. Waɗannan ra'ayoyi guda biyu su ne kamar haka. Na farko shi ne ra'ayin cewa Dimokuraɗiyya daga Musulunci take kuma cewa ita ce Shura kanta. Wani marubuci ya kira ta da:

Unfortunately some groups that are working for Islam, and the Muslim writers who always promote the western thoughts have seized these ideas quickly. These two ideas are the following. The first is the idea that Democracy is from Islam and that it is Shura itself. One writer called it:

‘shurocrasy’, ta hanyar haɗa kalmomi da ɓata ma'ana ta hankali. Ra'ayi na biyu shi ne shiga mulkin kafirci, wanda wasu Musulmi da ƙungiyoyi suka yi kira a kansa. Domin mu ci gaba da wannan bincike bisa ƙa'idodin da aka ambata a farkon wannan tattaunawa, za mu yi nazari kan gaskiyar tsarin da ake aiwatar da Dimokuraɗiyya a cikinsa, da hakikanin Dimokuraɗiyya, da kuma ko akwai wani abu a cikin Shari'a da ya yi kama da hakikanin Dimokuraɗiyya, don a tabbatar da karɓarta.

‘shurocrasy’, through the reconciliation of words and intellectual falsification. The second idea is participating in kufr rule, which has been advocated by some Muslims and movements. In order that we proceed in this study according to the principles mentioned in the beginning of this discussion, we will study the reality in which Democracy is applied, the reality of Democracy, and whether there is a reality in the Shar’a that resembles the reality of Democracy, so as to validate its acceptance.