A bayyane yake ga kowa girman muhimmancin da aka ba ilimi da malamai wajen bayyana ra'ayoyin ma'aruf da ra'ayoyin munkar da ke a zamaninsu, da kuma yadda suka karfafa mutane su riki ma'aruf su bar munkar.

Here, it is clear to everyone the great importance attached to knowledge and the ‘ulema in clarifying the thoughts of ma’roof and thoughts of munkar present in their time, and their encouragement of the people to adhere to the ma’roof and leave the munkar.

Malaman su ne waɗanda suka samu ilimin da wasu ke buƙata, baya ga ilimin da ke da alaƙa da ayyukansu na kansu, wanda wajibi ne a kansu, kamar yadda yake wajibi ga sauran daidaikun al'ummar Musulmi. Don haka, ilimi wajibi ne na gama-gari a kan al'ummar Musulmi, wanda malamai suka ɗauka, kuma za su sami lada saboda haka. Duk da wannan ilimi, ba a keɓe su daga kowane wajibi da ke kansu ba. Saboda haka, an umurce su da yin duk abin da ake buƙata daga kowane mutum a cikin al'ummar Musulmi ta hanya guda. Daga cikin haka akwai aikin kafa Khilafah. Idan ka kasance malami mai ilimin dokokin gado, wani kuma ƙwararre ne a tafsiri, na uku kuma alƙali ne na Shari'a a al'amuran dokokin aure da saki; waɗannan malamai da sauransu irinsu ba a keɓe su daga aiwatar da wajibai na kansu ba, haka nan ba a keɓe su daga wajibai na gama-gari da suka shafi dukkan al'ummar Musulmi ba. Su ɓangare ne na wannan al'umma, duk abin da ya isa ga wani daga cikin daidaikunta, yana isa gare su. Abin da muke gani a yau na rashin aikin malamai wajen aiwatar da wannan wajibi, a ƙarƙashin kowane uzuri da aka ƙirƙira, ba abu ne karɓaɓɓe ba daga gare su a cikin Shari'a. Za a hisabta su a kan wannan sakaci a gaban Allah, kuma dole ne a hisabta su a gaban al'umma.

The ‘ulema are the ones who have obtained the knowledge that others require, in addition to the knowledge linked to their own actions which is an individual obligation on them, as it is an obligation on the rest of the individuals in the Ummah. Thus, knowledge is a collective obligation on the Ummah which the ‘ulema have undertaken and they shall have the reward for that. Despite this knowledge, they are not exempt from any obligation that is on them. Thus, they are ordered to do whatever is required from any individual in the Ummah in exactly the same way. Part of which is the work to establish the Khilafah. If you are a scholar of the rules of inheritance and another is an expert in tafseer, and a third is a Shar’ee judge in the question of Shar’ee rules pertaining to marriage and divorce; all these ‘ulema and others like them are not exempt from undertaking the individual duties obliged on them, nor from the collective obligations linked with the whole Ummah. They are a part of this Ummah, reached by anything that reaches any of its individuals.What we see today of the ‘ulema’s inaction in undertaking this obligation - under whatever imagined pretext - is not acceptable from them according to the Shar’a. They will be accounted for this negligence before Allah 􀀬, and they must also be accounted before the Ummah.

Ilimi yana don biyayya da ibada. Ilimi shi ne abin da ke kai ga taqwa (tsoron Allah). Taqwa shi ne tsoro. Ya ce (SWT): "Waɗanda suke tsoron Allah daga cikin bayinsa su ne masana kawai." [TMQ 35:28]. Daga wannan ne malaman sharia suke, waɗanda kullum kuke ganin su a gaba, ko a cikin sallarsu, ko a jihadi, ko wajen ɗaukar da'awa, ko wajen bada shawara ga masu mulki, ko wajen kalubalantar tunanin kafirci da ra'ayoyin rashin imani. Kuna ganin su a sahun gaba suna shiryar da mutane zuwa ga ilimin gaskiya da aikin da ya dace da shi.

Knowledge is for the sake of obedience and worship. Knowledge is that which leads to the taqwa (God fearing). Taqwa is to fear. He 􀀬 said; “It is only those who have knowledge among His slaves that fear Allah.” [TMQ 35:28]. From this exist the ‘ulema who you always see in the first line, whether in their Salah, Jihaad, carrying the da’wah, advising the rulers, challenging the kufr thoughts and godless concepts. You see them at the forefront guiding the people to the correct knowledge and the action according to it.

Bai kamata a yi tunanin cewa malamai (ulama) suna da matsayi na hukuma a Musulunci, ko kuma suna da daraja ta addini ko siffa ta musamman; ko kuma cewa suna bayar da umarni da iliminsu, sauran mutane kuma su aiwatar kawai. A'a, ana umartar su kamar kowane Musulmi daya. Khitaabin (magana) na Allah 􀀬 ya hada da su kamar yadda ya hada da Manzon Allah ﷺ da sahabbansa.

One should not imagine that the ‘ulema have an official position in Islam or that they have a religious rank or distinct form; or that they order (people) with their knowledge and the rest of people simply execute it. Rather, they are commanded like any individual Muslim. The khitaab (speech) of Allah 􀀬 includes them just as it included the Messenger 􀁕 and his Sahabah.

Shari'a ta wajabta kasancewar ilimi da malamai, domin ta hanyarsu ne gaskiya take sananne kuma a aiwatar da ita. Su ne hanyar Shari'a. Ta hanyarsu Musulmi yake sanin haƙƙin Ubangijinsa ﷻ a kansa. Kasancewarsu ko samuwarsu wajibi ne na al'umma baki ɗaya. Idan ba su wanzu ba, to dukkan al'ummar Musulmi za ta yi zunubi. Wannan saboda al'ummar za ta fada cikin jahilci game da hukunce-hukuncen Allah ﷻ a zamaninta. Saboda haka, ijtihadi wajibi ne na al'umma baki ɗaya. Bai kamata a sami zamani da ba shi da kasancewar mujtahidai ba, in ba haka ba dukkan al'ummar za ta fada cikin zunubi.

The Shar’a has obliged the presence of knowledge and ‘ulema so as through them the truth is known and it is undertaken. They are the medium of the Shar’a. Through them the Muslim knows the right of his Lord 􀀬 on him. Their presence or origination is a collective obligation. If they do not exist then the whole Ummah will be sinful. This is because the Ummah will descend into ignorance of the rules of Allah 􀀬 in her time. Consequently, Ijtihaad is a collective duty. There must not be an age that is devoid of the presence of mujtahideen, otherwise the whole Ummah will fall into sin.

Dangane da niyya, mutane a dabi'arsu suna karkata zuwa ga malami, kuma suna son daukar fatawa daga gare shi. Saboda haka, malami bai kamata ya fada cikin halin jaraba saboda iliminsa ba; kamar neman matsayi ko riba, sa'an nan ya rika ba mutane fatawa ba tare da (hujja) ba.

In terms of the motivation, people by their very nature incline towards the scholar and like to take (opinions) from him. Thus, the scholar should not fall into a situation of temptation due to his knowledge; thus seeking position or profit, and giving fatawa to the people without (supporting)

knowledge, bisa ga son ransu, ko kuma su karkatar da gaskiyar Shari'a don faranta wa mai mulki rai. Tunda sanin Shari'a abu ne mai kyau (ma'ruf), to mummunan abinsa (munkar) shi ne; riya (nuna kai), son shugabanci, da neman abin duniya mai rahusa. Saboda haka, masu mulki, musamman a wannan zamani, suna amfani da malamai don cimma burin siyasa, suna mai da su wakilansu. Saboda haka kana ganin suna zuba musu kuɗi, suna gabatar da su ga jama'a a matsayin malamai masu daraja, ana kuma yi musu talla mai ƙarfi, har su zama abin dogaro da muftis ga jama'a, su ne jama'a ke komawa gare su a manyan al'amura. Ta haka suke ba da fatawoyin da ke faranta wa masu mulki rai, amma suna fusata Allah ﷻ. Suna sanya nassoshi su bi son ran masu mulki, suna sanya Shari'a a hannunsu. Don haka kana ganin su: idan masu mulki sun halatta riba, sai su ma su halatta ta, su koma ga nassoshi su karkatar da su, su gabatar da su yadda suke so, kamar yadda suke tara shaidu don tabbatar da abin da suke so. Idan masu mulki sun halatta neman taimakon ƙasashen kafirai, sai su amince da hakan. Idan masu mulki sun halatta zaman lafiya da Yahudawa, sai su wajabta shi. Waɗannan malamai ne masu wakiltar mulki, mugayen mutane ne da ya zama wajibi a yi musu nasiha. Al'umma tana bukatar ta yi tsayayya da ayyukansu sosai, ta nisanta kanta daga gare su, kuma kada ta zama mai biyayya a gare su don cutar da Shari'a. Irin waɗannan mutane da kamarsu, waɗanda suke miƙa hannu (na taimako) ga masu mulki a kan Shari'a, suna cikin maganar Manzon Allah ﷺ: "Abin da nafi tsoro a kan al'ummata shi ne kowane munafuki mai ilimi mai magana." [Ahmad ne ya rawaito]. Irin waɗannan mutane da kamarsu suna bukatar a soke su a fili, domin kada wasu su fada tarkon fatawoyinsu. Waɗannan ne suka sayar da rayuwar duniya don Lahira.

knowledge, in accordance with their desires or falsifying the facts of Shar’a to please the ruler. Since knowledge of the Shar’a is a ma’roof, then its munkar is; riyaa’ (showing off), love for leadership, and seeking the cheap matters. Thus, the exploitation by the rulers, especially these days, of the scholars and their use for political objectives and making them agents for them. Thus you see them showering them with money, and presenting them to the people in the form of respected scholars, and strong propaganda is made for them, so they become reference points and muftis for the people, and the ones to whom the people refer in great matters. Thus, they give fatawa that please the rulers and anger Allah 􀀬. They make the texts subservient to the desires of the rulers and make the Shar’a at their disposal. Hence you see them, if the rulers made usury allowed, so they made it allowed as well, and went to the texts to twist them and present them, the way they gather the witnesses to prove the correctness of what they want. If the rulers allowed seeking the help of the Kaafir states, they agreed with them. If the rulers allowed peace with the Jews, they made it obligatory. These are the agent scholars and they are evil people who need to be advised. The Ummah must treat their action harshly, and break off from them, and she should not be subservient to them at the expense of the Shar’a. Such people and their likes who extend their hands (of help) to the rulers at the expense of the Shar’a, fall under the saying of the Messenger 􀁕; “The thing I most fear of upon my Ummah is every hypocrite who is a learned speaker.” [Reported by Ahmad]. These people and their likes need to be publicly denounced, so that others do not fall prey to the snare of their fatawa. Those are the ones who have bought the life of this world with the Hereafter.

Lalle, idan Musulmi suka riƙe wannan wajibi suka kuma ɗaukar kansu da yin umarni da abin da yake ma'aroof da hani daga munkar, suna kuma hana wasu aikata shi, to rayuwarsa ta kaɗaici ta zama mai kyau. Don haka, idan Musulmi yana bin doka a gidansa kuma yana sa wasu su bi ta, idan yana bin doka a harkokin kasuwancinsa da kuma a mu'amalarsa da mutanen da ke kewaye da shi, to wani muhimmin sashi na addininsa zai kasance an kafa shi daidai. Duk da haka, kamar yadda muka faɗa a baya, manufar addini ita ce biyayya, ta yadda al'umma baki ɗaya za ta kasance tana wakiltar abin da yake ma'aroof da barin munkar, kuma babu wani ɓangare ko wani fanni da zai karkata daga hukuncin Allah ﷻ, ko a bangaren mutum ɗaya ko a bangaren gama-gari. Don haka, al'umma ba a yin ta da mutane kawai; a maimakon haka, ta ƙunshi mutanen da akawa haɗin kai da wata aƙida, wadda daga cikinta ake samun tsari ga dukkan al'amuran rayuwa. Idan bangaren mutum ɗaya ya tsaru, to wani ɓangare ɗaya ne kawai ya tsaru, amma akwai ɓangarori da dama da suka rage waɗanda dole ne su koma ga hukuncin Allah ﷻ. Waɗannan mutane an umarce su da a jagorance su da wani Khaleefah wanda zai kafa Musulunci a zahirin rayuwarsu. Abin da ba a samar da shi a zahirin rayuwar Musulmi ba saboda dalilin tsoron Allah ﷻ, Khaleefah zai kafa shi ta ƙarfin takobi. "Lalle Allah ﷻ zai hana ta hanyar Sultan (iko)

Indeed, when the Muslims take up and adhere to this obligation by enjoining upon themselves the ma’roof and enjoin others, and abstaining from the munkar and forbidding others from it, then his individual life has become good. Thus, when the Muslim is adherent in his home and makes others adherent, and when he is adherent in his business and in his relations with people around him, then an important part of his deen will have been established correctly. However as we stated before, the aim of the deen is obedience, that society as a whole should be represented by the ma’roof and abandonment of the munkar, and that no part or aspect should deviate from the rule of Allah 􀀬, whether in the individual aspect or the collective side. Thus, society is not just made of individuals; rather it consists of individuals who have been united by a creed from which a system emanates for all affairs of life. If the individual aspect is secure, then only one aspect is secure but many aspects remain which must refer to the rule of Allah 􀀬. Those individuals have been ordered to be led by a Khaleefah who will establish Islam in their reality. That which is not brought about in the reality of the Muslims due to the motivation of fearing Allah 􀀬, will be established by the Khaleefah through the power of the sword. “Indeed, Allah 􀀬 will restrain with the Sultan (authority)

...wanda Alkur'ani bai hana shi ba." Shari'ah ta umarci a kafa wannan akida, a kiyaye ta, kuma a isar da ita ga mutane (dukan mutane). Shi kuma (SWT) ya sanya Daular Musulunci ta zama hanyar yin hakan, kuma shari'a ta bayyana wannan tsari da yadda ake aiwatar da shi. Wannan aiki na kafa akida, kiyaye ta da isar da ita ga mutane an bai wa Daular Musulunci ta aiwatar da shi. Saboda haka, game da Jihadi, wanda shi ne mafi girman sashe na Musulunci, shari'a ta sanya nauyin aiwatar da shi a kan gwamnati, kuma za ta yada Da'wah ta hanyar Jihadi. Yaya fasihanci yake a maganar Imam Ghazali lokacin da ya ce: "Lallai Alkur'ani da Sultan (iko) tagwaye ne. Alkur'ani shi ne tushe, Sultan kuma mai tsaro ne. Duk abin da ba shi da tushe zai lalace cikin sauki; kuma duk abin da ba shi da mai tsaro zai bata cikin sauki."

that which was not restrained by the Qur’an.” The Sharee’ah has ordered that this creed be established and protected and carried to the people (all people) and He 􀀬 has made the Islamic State the method for this, and this system has been clarified by the Shar’a as well as the manner of its implementation. That task of the creed being established, protected and carried to the people has been given to the Islamic State to carry out its implementation. Thus for the Jihaad, which is the topmost part of Islam - the Shar’a has made the state responsible for undertaking it, and it will spread the Da’wah via Jihaad. How eloquent is the saying of Imaam Ghazali when he said; “Indeed the Qur’an and Sultan (authority) are a twin. The Qur’an is a basis, and the Sultan is a guard. Anyting that does not have a basis will be easily destroyed; and anyting that has no guard will be easily lost.”