Akwai wajibai na gama-gari, kuma abin da ake buƙata shi ne a aiwatar da waɗannan wajibai, ba tare da la'akari da wane ne daga cikin Musulmai ya ɗauke su ba. Ba a buƙatar su daga kowane mutum da kansa.

There are collective obligations, and what is required is that these obligations must be performed, irrespective of who has undertaken them from the Muslims.They are not required from every individual by himself.

Abin da ake buƙata a zahiri shi ne a aiwatar da su. Ana iya aiwatar da su ta hannun wasu mutane kaɗan ko ta hannun mutane da yawa. Idan ba a aiwatar da su ba, to duk Musulmai za su zama masu zunubi har sai an aiwatar da su. In ba haka ba, zunubin zai tashi ne kawai daga kan waɗanda suka yi ƙoƙari da kuma himma wajen kafa su, waɗanda kuma suka shiga wannan gwagwarmaya da gaske. Kada wani ya ɗauka cewa saboda Musulmai suna tare da shi a cikin zunubin, hakan zai rage masa zunubi, sai ya yi sakaci da wajibai na gamayya. Wannan ba gaskiya ba ne, domin shi kaɗai zai zo ranar Alƙiyama, yana ɗauke da zunubin a kansa shi kaɗai. Ya ce ﷺ:

Rather what is required is that they are enacted. They may be enacted via a few or via many. If they are not enacted, then all the Muslims will be sinful until they are enacted. Otherwise, the sin will be removed only from those who struggled and endeavoured to establish them, and who were involved in this struggle seriously. Let no one assume that because the Muslims share the sin with him, that this will lighten the sin for him, and so he is negligent of the collective obligations. This is not true, because he will come alone on the Day of Judgement, carrying the sin on his own. He 􀀬 said:

“Kuma kowannensu zai zo gare Shi shi kaɗai a Ranar Tashin Alƙiyama (ba tare da wani mataimaki ko mai kāriya ba).” [TMQ 19:95]. Kasancewar Ummah tana faɗawa cikin zunubi tare da shi na iya ba shi ta’aziyya a wannan duniya, amma wannan ba zai sauƙaƙa masa nauyinsa a Lahira ba. Saboda haka, bari duk wanda ya yi sakaci a cikin wajibai na gama-gari waɗanda ba a kafa su ba, ya hanzarta shiga aiki mai tsanani don kafa su, domin ya share lamirinsa a gaban Allah 􀀬, kafin wannan Rana ta zo, Ranar da zukata da idanu za su juya. Haka nan, Musulmin da ya yi imani da Allah 􀀬 kuma yake tsoron gargaɗinSa, yana son Alkawarinsa, zai damu da faranta wa Allah 􀀬 rai, da samun Aljanna da kuma kiyaye kansa daga Wuta. Irin wannan Musulmin yana ganin wajibin gama-gari a matsayin aikin da dole ne a ɗauka. Muddin ba a ɗauke shi ba, to zunubi zai same shi idan bai yi aiki don kafa shi ba. Amma idan an aiwatar da wajibin, to ba za a zarge shi ba muddin wasu mutane sun kafa shi. Saboda haka, domin Musulmi ya sauƙaƙa lamirinsa a gaban Allah 􀀬, dole ne ya damu da wajibai na gama-gari kamar yadda yake damuwa da wajibai na mutum ɗaya. Misali: yin hukunci da abin da Allah 􀀬 ya saukar, Jihadi a hanyar Allah 􀀬, Ijtihadi, umurni da kyakkyawa da hani daga mummuna. Dukkan waɗannan wajibai ne na gama-gari, waɗanda Musulmi dole ne su yi aiki don kafa su, in ba haka ba za su yi zunubi. Idan Ijtihadi ba ya nan a cikin Ummah, misali, to kowa yana cikin zunubi sai wanda ya yi aiki don samar da Ijtihadi. Kasancewar mutanen da suke aiki don samar da Ijtihadi ba zai cire zunubi daga wasu ba, muddin Ijtihadi bai wanzu ba. Idan Ijtihadi ya wanzu, to zunubi ya cire daga kowa. Haka abin yake ma dangane da kafa Daular Musulunci. Duk wanda ya ki shiga aikin kafa ta zai kasance mai zunubi a wajen Allah 􀀬, kuma kasancewar mutanen da ke aiki don kafa ta ba zai cire zunubi daga kan waɗanda suka ƙi shiga ba, muddin ba a kafa ƙasar ba tukuna. An ambata haka a cikin littafin mai suna "Al-Fikrul Islami" (Tunanin Musulunci) ƙarƙashin taken, "Wajibcin isarwa wajibi ne a kan kowane Musulmi." Rubutun ya ce: "Wajibi ba ya kawuwa a kowane hali, sai dai idan an aiwatar da aikin da aka wajabta. Duk wanda ya yi sakaci da wajibi zai cancanci azaba saboda barin sa. Zai ci gaba da zama mai zunubi har sai ya aiwatar da shi. Ba a sami bambanci a wannan fanni tsakanin wajibin mutum ɗaya da wajibin isarwa (watau wajibin gama-gari). Dukkansu wajibi ne a kan dukkan Musulmai." Saboda haka, faɗin Sa 􀀬:

“And everyone of them will come to Him alone on the Day of Resurrection (without any helper or protector.” [TMQ 19:95]. The fact the Ummah falls into sin with him may give him comfort in this world, but this will not lighten it for him in the Hereafter. Therefore, let everyone who has been negligent in the collective duties that have not been established, rush into serious involvement in the work to establish them, so as to clear his conscience before Allah 􀀬, before that Day comes when the hearts and sights will be turned about. Thus, the Muslim who believes in Allah 􀀬 and fears His warning and wants His Promise, he will be concerned to please Allah 􀀬, to win Paradise and save himself from the Fire. Such a Muslim looks upon the collective obligation as a duty that must be undertaken. As long as it has not been undertaken, then the sin will reach him if he did not work to establish it. However if the obligation was performed, then there will not be any blame on him as long as some people established it. So in order for the Muslim to relieve his conscience before Allah 􀀬, he must be concerned with the collective obligations just like his concern with the individual obligations. For example: ruling by what Allah 􀀬 has revealed, Jihaad in the path of Allah 􀀬, Ijtihaad, enjoining the ma’roof and forbidding the munkar. All of these are collective obligations, which the Muslims must work to establish, otherwise they will be sinful. If Ijtihaad is absent in the Ummah, for example, then everyone is sinful except the one who works to bring about Ijtihaad. The presence of people working to bring about Ijtihaad will not remove the sin from others, as long as Ijtihaad still does not exist. When Ijtihaad comes to exist, then the sin is removed from everyone. This is also the case with regards to establishing the Islamic State. Every individual who abstains from undertaking the work to establish it will be sinful before Allah 􀀬, and the presence of people working for its establishment will not remove the sin from those abstaining from it, as long as the state has not been established yet. The following was mentioned in the book entitled, “Al-Fikrul Islami” (The Islamic Thought) under the heading, “The obligation of sufficiency is an obligation on every Muslim.” The text states the following; “The obligation is not removed in any case whatsoever, unless the work which was obligated has been undertaken. The one who neglects the obligation will deserve punishment for abandoning it. He will remain sinful until he undertakes it. There is no difference in this regard between the individual obligation and the obligation of sufficiency (ie collective obligation). All of them are an obligation on all of the Muslims. Thus, His 􀀬 saying:

“Ku fita, ko da kuna da sauƙi ko kuna da nauyi...” [TMQ 9:41], wajibi ne na isarwa (wajibi na kifaya). A cikin dukkan waɗannan (wajibai), an nemi aikin da tabbaci (talban jaaziman). Saboda haka, yunƙurin bambance tsakanin wajibi na mutum ɗaya da wajibi na isarwa a matsayinsu na wajibai zunubi ne a gaban Allah ﷻ; yana nufin juyawa daga hanyar Allah ﷻ da yaudara don haifar da sakaci wajen aiwatar da wajiban Allah ﷻ. Dangane da cire wajibi daga wanda ya rataya a wuyansa, a nan ma babu bambanci tsakanin wajibi na mutum ɗaya da wajibi na isarwa. Ba a cire wajibi har sai an kafa aikin da Ash-Shaari’ (Mai Shari'a) ya nema, ko buƙatar ta shafi kowane Musulmi kamar salloli biyar na yau da kullum, ko kuma buƙatar ta shafi dukkan Musulmai kamar mubaya'a (alkawarin biyayya) ga Khaleefah. Ba za a cire ɗaya daga cikin waɗannan wajibai ba sai an kafa aikin, watau sai an kafa sallah kuma an naɗa Khaleefah aka kuma yi masa mubaya'a.

“March forth, whether you are light or heavy...” [TMQ 9:41], is an obligation of sufficiency. In all of these (obligations), the action has been requested decisively (talban jaaziman). Hence, trying to differentiate between the individual obligation and the obligation of sufficiency in their capacity as obligations is a sin before Allah 􀀬; it counts as turning away from the path of Allah 􀀬 and deception to cause complacency in undertaking the obligations of Allah 􀀬. As for removing the duty from the one on whom it was obligatory, here as well there is no difference between the individual obligation and the obligation of sufficiency. The duty is not removed until the action requested by Ash-Shaari’ (the Legislator) has been established, whether the request was to every Muslim such as the five daily prayers or the request was for all the Muslims such as the bai’ah (pledge) to the Khaleefah. None of these obligations will be removed until the action has been established, ie until the prayer has been established and the Khaleefah has been appointed and given the bai’ah.

Saboda haka, wajibin kifaya ba zai kawar da laifi daga kowane Musulmi ba, lokacin da wasu daga cikinsu suka aiwatar da aikin da zai tabbatar da shi, sai dai idan an kafa shi. Don haka, kowane Musulmi zai ci gaba da kasancewa mai zunubi muddin aikin bai cika ba. Saboda haka, ba daidai ba ne a ce wajibin kifaya shi ne wajibin da idan wasu suka aiwatar da shi, to sauran suna samun 'yanci daga zunubi. Maimakon haka, wajibin kifaya shi ne wajibin da idan wasu suka kafa shi, to sauran suna samun 'yanci daga zunubi. Kawar da zunubin zai zama wani abu na gaskiya, domin aikin da aka umarta an riga an aiwatar da shi kuma ya wanzu, don haka babu wurin da zunubi zai ci gaba da zama.

Thus, the obligation of sufficiency will not be removed from anyone of the Muslims, when some of them undertake the action that will establish it, until it has been established. Thus, every Muslim will remain sinful as long as the action has not been completed. Therefore, it is incorrect to say that the obligation of sufficiency is the obligation which, if some undertook it, then the rest are absolved from the sin. Rather, the obligation of sufficiency is the obligation which if some have established it, then the rest are absolved of the sin. The removal of the sin will be something real, because the action which has been ordered has already been undertaken and it exists, so there is no place for the sin to remain.

Wannan shi ne wajibi na kifaya, wanda yake kama wajibi na mutum ɗaya.

This is the obligation of sufficiency, which is like the individual obligation.

Saboda haka, kafa Daular Musulunci wajibi ne a kan dukkan Musulmi; watau wajibi ne na ɗaiɗaiku (fard ain) a kan kowane Musulmi guda ɗaya. Wannan wajibi ba ya sauka daga kowane Musulmi guda ɗaya har sai an kafa Daular Musulunci. Idan wasu sun aikata ayyukan da za su kafa Daular Musulunci, wajibin ba ya sauka daga kowane Musulmi guda ɗaya muddin ba a kafa Daular Musulunci ba. Wajibin zai ci gaba da kasancewa a kan kowane Musulmi, kuma zunubi zai ci gaba da kasancewa a kan kowane Musulmi har zuwa kafa Daular. Zunubi ba zai sauka daga kowane Musulmi guda ɗaya ba har sai ya aikata aikin da zai kafa Daular, yana kuma ci gaba da wannan aiki har sai an kafa Daular. Saboda haka, kowane wajibin kifaya zai ci gaba da kasancewa wajibi a kan kowane Musulmi, kuma ba zai sauka ba sai an aikata aikin da ake buƙata. Da zarar wajibai na ɗaiɗaiku da wajibai na kifaya sun bayyana gare mu, a bayyane yake gare mu cewa domin Musulmi ya sanyaya lamirinsa a gaban Mahaliccinsa da Ubangijinsa, ya zama wajibi a kansa ya aikata wajibai na ɗaiɗaiku, kuma ya shiga tare da sauran mutane wajen kafa wajibai na kifaya.

Hence, the establishment of the Islamic State is an obligation on all Muslims; ie it is fard on every single Muslim. This obligation is not removed from any single Muslim until the Islamic State is established. If some undertook the actions that will establish the Islamic State, the obligation is not removed from any single Muslim as long as the Islamic state has not been established. The obligation will remain on every Muslim, and the sin will remain on every Muslim until the establishment of the State. The sin will not be removed from any single Muslim until he pursues the action that will establish the State, and continues on this action until the State is established. Thus, every obligation of sufficiency will remain an obligation on every Muslim, and will not be removed until the requested action has been undertaken.” Once the individual obligations and the obligations of sufficiency became clear to us, it becomes clear to us that for the Muslim to relieve his conscience before his Creator and his Lord, it is incumbent on him to undertake the individual obligations and participate with others in establishing the obligations of sufficiency.