Shari'ar da Allah 􀀬 ya saukar kuma ya bayyana, ba a bar ta a matsayin tunani kawai ba; a'a, Mai shari'a yana so ya zama gaskiya a zahiri. Saboda haka, Ya saukar da dokoki masu amfani wadanda manufarsu ita ce kiyaye wanzuwarta a zahiri, da hana abin da Shari'a ta haramta, kuma hanyar cimma hakan ita ce Daula. Saboda haka, Ya umarci a kafa ta domin kare Shari'a. Allah 􀀬 ya sanya dokoki ga shugaba; Ya umarce shi, Ya hana shi, Ya kuma ba shi umarni a kan ya kafa addini ya kuma tsare shi. Ya umarci Al'umma su yi masa biyayya a cikin wannan, kuma su yi masa hisabi idan ya yi sakaci. Ya bukaci haka daga Al'umma, daidaiku da kungiyoyi. Manzon Allah ﷺ ya ce: "Shugaban shahidai shi ne Hamza, da mutumin da ya tashi tsaye ga shugaban azzalumi yana umurtarsa (da abin da ke daidai) yana hana shi (abin da ba daidai ba), sai aka kashe shi." [Al-Haakim ne ya ruwaito]. Ya kuma ce ﷺ: "Mafi girman Jihadi shi ne kalmar gaskiya da ake fada wa shugaban azzalumi." [Ibn Maajah da Nasa'i ne suka ruwaito]. Ya kuma ce ﷺ: "A'a, na rantse da Allah, dole ne ku umarci ma'aruf kuma ku hana munkari, ku rike hannun azzalumi, ku tilasta masa bin gaskiya kuma ku takaita shi ga gaskiya." [Abu Dawud da Tirmizi ne suka ruwaito]. Babu wanda zai iya tilasta shugaba azzalumi bin gaskiya ya takaita shi a kanta, sai wadanda ke da karfi da iko, watau wata kungiya ko jam'iyya, domin daidaikun mutane ba su iya yin hakan ba.

The Shar’a, which Allah 􀀬 revealed and expounded, was not left as just clear thoughts, rather the legislator wanted it to be a tangible reality. Thus, He 􀀬 revealed practical rules whose purpose was to preserve its existence in the reality, and prohibit what the Shar’a prohibits, and the method for that is the State. Thus, He 􀀬 ordered its establishment to protect the Shar’a. Allah 􀀬 put laws for the ruler; He 􀀬 ordered him and forbade and commanded him to establish the deen and guard over it. He 􀀬 ordered the Ummah to obey him in this and account him if he was neglectful. He 􀀬 demanded this from the Ummah, as individuals and parties. The Rasool of Allah 􀁕 said; “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin him (with the good) and forbid him (of the evil) and got killed.” [Reported by al-Haakim]. He 􀁕 said; “The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. He 􀁕 also said; “Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold at the hand of the tyrant, and force him on the truth and restrict him to the truth.” [Reported by Abu Dawud and Tirmizi]. Nobody can force the unjust ruler on the truth and restrict him to it, except those who have might and power, ie a group or party because individuals are not able to do this.

Sahabbai da malaman fiqhu (masana shari'a) a zamanin baya sun san cewa Daular Musulunci ita ce sharadi mai muhimmanci a kan hakan; ta hanyar kasancewarta ake aiwatar da hukunce-hukunce, kuma ta hanyar rasa ta hukunce-hukuncen su kan ɓace. Abu Bakr (Allah ya yarda da shi), lokacin da aka tambaye shi game da babban al'amari (Musulunci); "Ta yaya zai ci gaba?" Ya ce: "Muddin shugabanni suna kan tafarki madaidaici." Shaikhul Islam Ibn Taimiyya ya ambata daga Al-Fudail daga 'Iyad da Ahmad b. Hanbal; "Da a ce akwai addu'ar da Allah ﷻ zai karɓa, to da mun yi ta domin sarki (sultan)." Musulunci addini ne ga dukkan mutane, wanda ke ɗauke da alheri (khayr) a cikinsa.

The Sahabah and the Fuqahaa (jurists) in the past knew that the Islamic State was the essential prerequisite for that; through its existence the rules are applied and through its loss the rules disappear. Abu Bakr (may Allah be pleased with him), when he was asked about the fundamental matter (Islam); “How will it continue?” He said; “As long as the leaders are on the correct path.” Shaykh ul Islam Ibn Taymiyyah mentioned on the authority of al-Fadeel from ‘Iyaad and Ahmad b. Hanbal; “If there was a du’a (call) that Allah 􀀬 would accept, then we would have made it for the ruler (sultan).” Islam is a deen for all people, which contains within it the khayr (good)

don't "wanda ga dukkan bil'adama, ba don kabila guda ta ware wata ba. Akidarsa ta duniya ce, haka tsarinsa ma. Haka kuma yana da hanyar isar da shi ga duniya, ta hanyar kasancewar wata Daula da take aiwatar da Musulunci tana isar da shi ga duniya. Daula ta Musulunci kuma, an san cewa wajibi ne ta kasance, domin ta iya aiwatar da abin da ya wajaba a kanta. To menene aikinta? Wa zai kafa Daula idan ba ta wanzu ba?

for the whole of mankind, and not just for one people to the exclusion of another. Its creed is universal and so is its system. It also contains a method for conveying it to the world, through the presence of a State that applies Islam and conveys it to the world. The Islamic State, in turn, is known that it must exist, so that it can undertake what is incumbent on it. So what is its task? Who will establish the State if it does not exist?

Wa zai gyara hanyarsa, idan ta karkace?

Who will correct its course, if it deviated?

Aikin da Allah 􀀬 ya ɗora wa Dawla shi ne kafa dukkan addini. Saboda haka Dawla ce take da alhakin aiwatar da addini, ko dokokin mutum ɗaya ne ko na gama-gari, ko wajibai na kowane mutum ne ko na wajibai na gama-gari (waɗanda ake isarwa da wasu). Tana da alhakin kafa addini, wato kafa ma'aruf da kawar da munkari a aikace. Saboda haka, idan Musulmi bai yi salla ba, Dawla za ta umarce shi da yin salla, in ba haka ba za a hukunta shi. Haka kuma, idan bai biya zakka ba, ko bai yi Hajji ba, ko bai yi azumi ba, duk waɗannan wajibai na mutum ɗaya da makamantansu, Dawla tana da wajibi ta lura da kasancewarsu tare da yin hisabi ga waɗanda suke sakaci da su. Haka kuma yana aiki ga wajibai na gama-gari. Idan Dawla ba ta tabbatar da dukkan maslahohin da Ummah take bukata ta fuskar samar da magani, injiniyanci, ilimi da sauran su, waɗanda wanzuwarsu na bukatar gudanarwa, daidaitawa da raba ayyuka ba; idan kuma wajibai waɗanda wanzuwarsu ke rabuwa a tsakanin Ummah, kamar Jihadi da Ijtihadi, wanda Mai shari'a ya damƙa wa Khalifa kuma ya umarce shi da kafa su; idan kuma an sami sakaci daga gare shi a cikin waɗannan al'amura, to dole Ummah ta yi masa hisabi a kan hakan kuma ta tilasta masa ya gyara. Mai shari'a ya ƙayyade dokoki madaidaita a wannan batu. Shi 􀀬 ya haramta wa Musulmi tayar da kayar baya ga Khalifa, sai dai idan ya bayyana kufri a fili (bawah).

As for the task entrusted to it by Allah 􀀬, it is the establishment of the whole deen. Thus the State is responsible for the application of the deen, whether the individual rules or the collective rules, whether the individual obligations or the collective (sufficiency) ones. It is responsible for establishing the deen, ie establishing the ma’roof and removing the munkar practically. Thus, if the Muslim does not pray, the State will order him to pray, otherwise he will be punished. Similarly, if he does not pay Zakah, make Hajj or fast, all of such individual obligations and their likes, the State is obliged to guard over their presence and account those neglecting them. This also applies to the collective obligations. If the State does not secure all the interests which the Ummah require in terms of providing medicine, engineering, education and others, whose existence requires management, coordination and distribution of assignments; if the obligations whose existence is divided among the Ummah, such as Jihaad and Ijtihaad, the establishment of which the Lawgiver entrusted and commanded the Khaleefah with; if there is any negligence from his side in these matters, the Ummah must account him on that and force him to address it. The Lawgiver has determined precise rules in this regard. He 􀀬 prohibited the Muslims to rebel against the Khaleefah, except in case he displayed the bawah (open) kufr.

Yana da tushe a cikin Daular Musulunci cewa shugaba ne mai kula da al'amuran mutane bisa ga hukunce-hukuncen Shari'a. Bisa ga Shari'a, shi ne ke da alhakin hana munkaraat, ko sun faru daga daidaikun mutane ko daga kungiyoyi. Saboda haka Manzon Allah ﷺ ya ce: "Imam makiyayi ne, kuma shi kadai ne ke da alhakin al'ummarsa." [Wanda aka amince da shi]. Allah (SWT) ya dora masa alhakin tilasta mutane, ko daidaikunsu ko kungiyoyi, su aiwatar da dukkan wajibai da Allah (SWT) ya wajabta. Idan wani al'amari yana bukatar tilastawa domin aiwatar da shi, to wajibi ne ya yi amfani da karfi. Haka nan, Allah (SWT) ya wajabta masa hana mutane aikata haramun, kuma idan wani al'amari yana bukatar amfani da karfi domin hana su aikata haramun, to wajibi ne ya yi amfani da karfi. Don haka, bisa ka'ida, Daula tana canza munkari tana kawar da shi da hannu, watau da karfi. Wannan saboda, bisa ga Shari'a, ita ce ke da alhakin aiwatar da Musulunci da tilasta mutane su bi dokokinsa.

It is fundamental in the Islamic State that the ruler is the guardian over the affairs of people with Shar’a rules. According to the Shar’a, he is responsible for preventing the munkaraat, whether they occur from individuals or groups. Thus, the Messenger 􀁕 said; “The Imaam is a Shepherd and (only) he is responsible for the citizens.” [Agreed upon]. Allah 􀀬 charged him with the responsibility of forcing people, whether individuals or groups, to undertake all the obligations which have been ordained by Allah 􀀬.When a certain matter requires force for its performance, he is obliged to use force. Similarly, Allah 􀀬 has obliged him to prevent people from committing haraam, and if such a matter requires the use of force to prevent them from committing the haraam, he is obliged to use force. Thus, in principle the State changes the munkar and removes it with the hand ie force. This is because according to the Shar’a, it is responsible for the implementation of Islam and compelling the people to abide by its rules.

Amma idan mai mulki ya aikata munkari - kamar aikata zalunci, cin dukiyar mutane ta hanyoyin ƙarya, hana mutane haƙƙoƙinsu, sakaci da al'amuran al'umma, kasa yin wani wajibi, saɓa wa ɗaya daga cikin dokokin Musulunci ko wani munkari irin wannan - to wajibi ne a kan dukkan Musulmai su yi masa hisabi da ƙin munkarin da ya aikata, kuma su yi aiki, a matsayin daidaikun mutane da ƙungiyoyi, don su tilasta shi ya canja shi; in ba haka ba, za su zama masu zunubi idan suka yi shiru suka bar munkarin ba tare da an canja shi ba.

However, if the ruler commits a munkar - such as committing injustice, appropriating the wealth of others through false means, withholding people’s rights, neglecting the affairs of citizens, failing to do an obligation, contradicting one of the rules of Islam or any other such munkar - it is an obligation on all the Muslims to account him and reject the munkar he did, and work as individuals and groups to make him change it; otherwise they would be sinful if they remained silent and left the munkar without changing it.

Hana munkar da kuma canza munkar lokacin da mutum ya aikata munkar ta hanyar hisabi da harshe. Wannan yana bisa ga abin da Muslim ya ruwaito daga Umm Salamah cewa Manzon Allah ﷺ ya ce:

Forbidding the munkar and changing it when he commits a munkar is via accounting with the tongue. This is due to what Muslim narrated from Umm Salamah that the Rasool of Allah 􀁕 said:

"Za a naɗa masu mulki a kanku, za ku same su suna aikata ayyuka nagari da kuma ayyuka marasa kyau. Wanda ya ƙi munanan ayyukansu, an wanke shi daga zargi, wanda kuma ya yi watsi da munanan ayyukansu shi ma yana cikin aminci, amma wanda ya amince da su ya kuma bi su, to ya halaka." Ibn Mas'ud ya kuma ruwaito cewa Manzon Allah ﷺ ya ce:

“Ameers will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” Ibn Mas’ud also narrated that the Rasool of Allah 􀁕 said:

"A'a, na rantse da Allah, dole ne ku umurci da abin da aka sani na alheri, ku hana abin ƙi, ku riƙe hannun azzalumi, ku tilasta masa bin gaskiya, kuma ku matsa masa lamba ya koma ga gaskiya." A wata riwayar kuma ya zo cewa:

“Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold the hand of the tyrant, and force him on the truth and to constrain him to the truth.” in another narration it says:

“Ko kuma Allah zai sanya zukatan wasunku su yi wa wasu ƙiyayya, sannan ya la'anta ku kamar yadda ya la'anta su.” [Abu Dawud ne ya ruwaito]. Haka kuma, Manzon Allah ﷺ ya sanya faɗin gaskiya a gaban sarki azzalumi ya zama mafi girman Jihadi, lokacin da ya amsa wa mutumin da ya tambaye shi: “Wane Jihadi ne mafi girma?” Sai ya ce:

“Or Allah will strike the hearts of some of you against others, then He will curse you as He cursed them.” [Reported by Abu Dawud]. Similarly, the Rasool of Allah 􀁕 made speaking the truth before a tyrant ruler the best Jihaad, when he answered the man who asked him; “Which Jihaad is the best?” He said:

"Mafi girman jihadi shi ne kalmar gaskiya da ake faɗa wa mai mulki azzalumi." [Ibn Maajah da Nasa'i ne suka ruwaito]. Wannan kuma yana bisa hadisai da suka hana yin tawaye ga irin wannan shugaba ta hanyar ɗaukar makami, sai dai a yanayi guda ɗaya wanda shi ne keɓewa daga wannan hukunci; shi ne idan ya bayyana kafirci a fili (kufr bawah) wanda kuma akwai hujja daga Allah ﷻ cewa kafirci ne bayyananne wanda babu shakka a cikinsa. Wannan shi ne idan ya yi hukunci da dokokin kafirci bayyananne kuma ya bar yin hukunci da abin da Allah ﷻ ya saukar. An ruwaito daga 'Awf b. Malik al-Ashja'i cewa ya ji Manzon Allah ﷺ yana cewa: "Mafi kyawun shugabanninku su ne waɗanda kuke ƙaunarsu suna ƙaunarku, waɗanda kuke yi musu addu'a suna yi muku addu'a, kuma mafi munin shugabanninku su ne waɗanda kuke ƙinsu suna ƙinku, kuna la'antarsu suna la'antar ku." Muka ce: "Ya Manzon Allah, ba za mu yi musu tawaye ba ne?" Ya ce: "A'a, muddin suna ci gaba da tsayar da salla a tsakaninku." [Muslim ne ya ruwaito].

“The best Jihaad is the word of truth spoken to a tyrant ruler.” [Reported by Ibn Maajah and Nasa’i]. This is also due to the ahadith which prohibit rebellion against him by taking up arms, except in one case which is the exception to that; it is when he displays open kufr (kufr bawah) that has a proof from Allah 􀀬 that it is a flagrant kufr in which there is no doubt. That is when he rules with rules of clear kufr and abandons the ruling by what Allah 􀀬 has revealed. It is narrated by ‘Awf b. Maalik al-Ashja’i that he heard the Rasool of Allah 􀁕 saying; “The best of your Imams are those whom you love and they love you and who you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.” We asked: “O Rasool of Allah shall we not then challenge them?” He said: “No, as long as they continue to establish prayer among you.” [Reported by Muslim].

Abin da ake nufi da kafa salla shi ne hukunta da Musulunci, watau aiwatar da dokokin Shari'a, ta hanyar nuna gaba ɗaya ta hanyar ambaton sashe (bab tasmiyat al-kull bismil juz'a). Umm Salamah ta ruwaito cewa Manzon Allah ﷺ ya ce: "Za a naɗa muku shugabanni, za ku same su suna aikata ayyuka nagari da kuma munanan ayyuka. Wanda ya ƙi munanan ayyukansu ya tsira daga zargi, wanda ya yi watsi da munanan ayyukansu shi ma yana cikin aminci, amma wanda ya amince ya kuma bi su, to ya halaka." Suka ce: "Ba za mu yi yaƙi da su ba?" Ya ce ﷺ: "A'a, muddin suna sallah." [Muslim ne ya ruwaito shi]. 'Ubadah b. as-Samit ya ce: "Manzon Allah ﷺ ya kira mu, sai muka yi masa mubaya'a cewa za mu ji kuma mu yi biyayya cikin sauƙi da wahala, cikin wahala da jin daɗi, da kuma fifita shi a kanmu; cewa ba za mu yi jayayya da masu iko ba, sai dai idan mun ga kafirci bayyananne wanda muke da hujja bayyananniya daga Allah a kansa. Kuma cewa za mu faɗi gaskiya a kowane hali, ba tare da tsoron zargin kowa ba a tafarkin Allah." [Muslim ne ya ruwaito shi]. Fahimtar waɗannan hadisai ita ce suna hana tayar da zaune tsaye ga shugaba ta hanyar amfani da makamai, sai dai idan ya yi mulki da dokokin kafirci bayyananne wanda muke da hujja daga Allah ﷻ cewa wannan kafirci ne bayyananne wanda babu shakka a cikinsa.

What is meant by establishing the prayer is ruling by Islam, ie applying the rules of the Shar’a, by indicating the whole through naming the part (bab tasmiyat al-kull bismil juz’a). Umm Salamah narrated that the Rasool of Allah 􀁕 said; “Ameers will be appointed over you, and you will find them doing good deeds as well as bad deeds. The one who hates their bad deeds is absolved from blame, the one who disapproves of their bad deeds is also safe, but the one who approves and follows is doomed.” They said: “Should we not fight them?” He 􀁕 said: “No as long as they pray.” [Reported by Muslim]. ‘Ubadah b. as-Samit said; “The Rasool of Allah 􀁕 invited us so we pledged our Bai’ah to him to hear and obey in weal and woe, in ease and in hardship and in preference over ourselves; that we would not dispute with the people in authority, unless we witness flagrant Kufr of which we have a conclusive proof from Allah. And that we would speak the truth in all circumstances, fearing the blame of nobody in the path of Allah.” [Reported by Muslim] The understanding of these ahadith is that they forbid rebellion against the ruler by the use of arms, except when he rules with the rules of clear kufr for which we have proof from Allah 􀀬 that this is a flagrant kufr in which there is no doubt.

Duk wannan yana faruwa ne idan shugaban Musulunci yana nan kuma ya kasa cika aikinsa. Ko kuma idan akwai yanayin da yake mulki da kafirci bayyananne, ko da kuwa dokoki guda ɗaya ne. A irin wannan yanayi, al'ummar Musulmi, a matsayin daidaikun mutane da ƙungiyoyi, tana da wajibi ta tsaya a hanyarsa kuma ta hana shi, har ma da amfani da makamai.

All of this is when the Muslim ruler is present and then he fails to do his duty. Or when there is a situation where he rules by clear kufr - even if it is one rule. In such a situation, the Ummah as individuals and groups are obliged to stand in his way and prevent him even by the use of arms.

Haka kuma yaya yanayin idan babu wani sarkin Musulunci tun farko, kuma babu dar al-Islam? A sakamakon haka, lallai ne dukkan dokokin da aka danka wa sarki za su tsaya cik, kuma lalacewa da sabo za su yawaita; munanan dabi'u za su zama ruwan dare, kuma dangantaka marar kyau za ta bayyana; munkaraat za su karu su yadu, maroof kuma zai ragu ya dusashe. Musulmai za su zama masu rauni, matsayinsu zai ragu, karfinsu kuma ya dushe. Za su zama kamar zaki marar hakora masu cizo ko farata. Za su zama hoto ba tare da hakika ba; kuma hoton cin abinci ba ya cika ciki, haka hoton zaki ba ya tsoratarwa.

So what about the situation when there is no Muslim ruler in the first place, and there is no dar al-Islam? It is natural then that all the rules entrusted with the ruler will be suspended, and corruption and vice will become widespread; bad morals will become common, and corrupt relationships would emerge; the munkaraat would increase and spread, and the maroof would decrease and diminish. The Muslims will become weak, their standing would diminish and their power would wane. They will be like the lion without biting teeth or claws. They will become a picture without a reality; and neither the picture of eating fills a stomach, neither does the picture of the lion terrify.

A irin wannan hali - wato halin da ake ciki a yau - ya kamata Ummah ta kafa Khaliifa wanda zai yi mulki da abin da Allah ﷻ ya saukar, domin kasancewarsa wajibi ne; amma wane ne zai dauki nauyin kafa Khaliifan, kuma ta yaya za a yi hakan? Anan ne ake shiga maganar wajabcin kasancewar kungiyoyin Musulunci wadanda aikinsu shi ne umurni da kyakkyawa da hana mummuna. Note: the original writes "Allah 􀀬", which is a glyph-corrupted symbol; I have rendered it as "Allah ﷻ" to match the rule for the Lawgiver, but since the symbol in the source is not clearly ﷻ, I rendered it as the standard honorific used for Allah in the translation.

In such a situation - which is the situation today - the Ummah should establish a Khaleefah who will rule by what Allah 􀀬 has revealed, because his presence is fard, but who will undertake the responsibility of establishing the Khaleefah and how would this be done? Here comes the discussion of the obligation of having Islamic groups whose work is to enjoin the ma’roof and forbid the munkar.