Lokacin da muke son bin hanyar da za ta tabbatar da hukunci bisa abin da Allah 􀀬 ya saukar, dole ne mu nemi hukunce-hukuncen Shar'i da suka shafi bin wannan hanya, domin Musulmi ya ci gaba da sani, shiriya da haske daga Allah 􀀬. Ya ce 􀀬: "Wannan ita ce hanyata: ina kira zuwa ga Allah da sani, ni da duk wanda ya bi ni." [TMQ 12:108] Kada a ce: "Halin Shari'a ne ta bayyana wa Musulmi hukuncin wani abu, sannan ta bar shi ga tunaninsa, halinsa da abin da maslahah ta bukata, ya bi hanyar da ya ga ta dace." Wannan zai nufin cewa Allah 􀀬 ya umarci kafa Daular Musulunci kuma ya sanya ta fard. Saboda haka, kokarin Al-Ummah dole ne ya mayar da hankali kan kafa fard, amma hanyar kafa ta ta kasance ga Musulmi. Ba za a yi wannan ikirari ba, domin Shari'a ba ta bar al'amarin (hanyar) ba, kuma ba ta ba mutane zabi a kansa ba.

When we wish to follow the method which will establish the ruling by what Allah 􀀬 has revealed, we must search for the Shar’ee rules related to following this method, so that the Muslim proceeds with awareness, guidance and light from Allah 􀀬. He 􀀬 said; “This is my way: I invite unto Allah with awareness, I and whosoever follows me.” [TMQ 12:108] One should not say; “It is the nature of the Shar’a to clarify to the Muslim the rule of a thing and then leave to his mind, his condition and whatever is required by the benefit (maslahah) to follow the method which he sees appropriate.” This would mean that Allah 􀀬 has ordered the establishment of the Islamic State and made it fard. So the efforts of the Ummah must be focused on establishing the fard, however the method of its establishment is left to the Muslims. That should not be claimed since the Shar’a did not leave the matter (of the method) and did not give people a choice regarding it.

Wannan ba daidai ba ne domin yana sabawa yanayin ƙa'idojin Shari'a.

This is incorrect because it contradicts the nature of the Shar’ee rules.

Babu wata ƙa'idar Shari'a da ke magance wata matsala ba tare da Shari'a ta bayyana ƙa'idar aiki da ta shafe ta ba, tana kammala ta, ta hanyar bayyana yadda ake aiwatar da wannan ƙa'ida da kuma yin amfani da ita a zahirin rayuwa.

There is not a Shar’ee rule that deals with the solution of a problem without the Shar’a clarifying the practical Shar’ee rule relating to it and completing it, by explaining the manner of implementing this rule and applying it in the reality of life.

Saboda haka, idan tunanin Musulunci da dokokinsa ba su da hanya ta aiki, sai su zama kawai abubuwan da ake so a littattafai, da zukata da tunanin mutane, inda kowa ke magana a kansu don jin daɗin hankali, amma ba sa haifar da wani amfani.

Thus, the thoughts of Islam and its rules, if they lack a practical method, turn into ideals found in books, minds and imaginations of people, where everyone talks about them for intellectual enjoyment, but which bear no fruit.

Saboda haka, Allah 􀀬 ya bayyana mafita ga matsalolin mutane a cikin Shari'arsa. Saboda haka ya saukar musu da tsare-tsare, waɗanda suka shafi dukkan al'amuran rayuwarsu. Ya biya dukkan buƙatun ɗabi'a da na jiki na ɗan Adam da Aƙidar Musulunci, da duk abin da ya samo asali daga gare ta na tsare-tsare. Don haka Musulunci bayani ne da saƙo bayyananne. Bayan haka kuma ba Shi 􀀬 ya tsaya nan ba, sai ya saukar da wasu hukunce-hukuncen Shari'a waɗanda manufarsu ita ce a aiwatar da waɗannan mafitu a zahirin rayuwa, a kuma zartar da su, don kada Musulunci ya zama falsafa ta hasashe ko wa'azi da gargaɗi kawai. Shi ya sa Manzon Allah ﷺ ba wai kawai ya isar da saƙo daga Ubangijinsa ba ne, a'a, baya ga haka shi ne mai mulki kuma mai zartarwa wanda ya aiwatar da wannan saƙo. Manzon Allah ﷺ bai tsaya kawai ya bayyana cewa Allah 􀀬 shi ne kaɗai Ubangiji abin bautawa ba, sai ya yi aiki don kafa hakan a zahiri. Saboda haka ya kira mutane zuwa ga Allah 􀀬, kuma ƙungiyar Sahabbai ta yi aiki tare da shi a Makka don kafa Daular Musulunci.

Thus, Allah 􀀬 clarified in His Shar’a the solutions to the problems of people. Hence He has revealed systems for them, which touch upon all their affairs of life. He 􀀬 satisfied all the instincts and organic needs of man with the Islamic ‘Aqeedah, and whatever emanated from it in terms of systems. Thus, Islam is a clarification and a clear message. Thereafter, He 􀀬 was not content with that, rather he revealed other Shar’ee rules whose purpose was to make these solutions implemented in the reality of life and executed, so that Islam does not remain as a fanciful philosophy or mere admonition and exhortation. That is why the Messenger 􀁕 was not only someone who conveyed (the Message) from his Lord, but in addition to that he was a ruler and executer who implemented this message. The Messenger 􀁕 was not content just to make clear that Allah 􀀬 is the only God to be worshipped, rather he worked to establish this in the reality. Thus, he invited people to Allah 􀀬 and the kutla (group) of the Sahabah worked with him in Makkah to establish the Islamic State.

A ƙarshe ya kafa wannan hukuma wadda, bisa tushen Imani, ta yi aiki wajen aiwatar da Musulunci da hukunta duk wanda ya saba wa Aƙida da tsarin. Shi ﷺ ya kuma yi aiki wajen yaɗa Musulunci ta hanyar da'awa da Jihadi. Saboda wannan dalili muke da dokokin Daular Musulunci, dokokin aiki wajen kafa ta, dokokin ʿUqūbāt (hukunce-hukunce), Jihadi, da dokokin umurni da kyakkyawa da hani da mummuna; duk waɗannan suna daga cikin hukunce-hukuncen Shari'a masu aiki waɗanda Shari'a ta shimfiɗa domin kare Aƙida da tsarin, kiyaye su, da aiki wajen yaɗa su da kira zuwa gare su don su zama na duniya baki ɗaya.

Finally he established this entity which, founded upon Imaan, worked to implement Islam and punish anyone who went against the ‘Aqeedah and system. He 􀁕 also worked to spread Islam via the method of da’wah and Jihaad. It is for this reason that we have the rules of the Islamic state, rules regarding the work to establish it, the rules of ‘uqubaat (punishments), Jihaad, rules of enjoining the good and forbidding the evil; all of them are from the practical Shar’ee rules which the Shar’a has laid down to protect the ‘Aqeedah and the system, to maintain them, and to work to spread them and call for them in order to make them universal.

Idan ba don kasancewar waɗannan hukunce-hukuncen Shari'a ba, waɗanda suka bayyana hanyar kare Aqeedah da tsarinta, aiwatar da ita, da yaɗa dokokinta, to, Musulunci da zai kasance a tsaye ba tare da motsi ba, kuma da bai isa gare mu ba, balle ya yaɗu. Da ya zama wa'azi da umarni kawai, kamar addinin Kiristanci, wanda ya wadatu da cewa: "Kada ka yi zina, kada ka yi wa matar maƙwabcinka kwaɗayi", ba tare da ya ƙunshi a lokaci guda abin da zai sa wannan magana ta dace da zahiri ba. Da an riga an hallaka Musulunci, an tumɓuke shi da wasu tunanin aiki, waɗanda za su aiwatar da abin da ba zai iya aiwatarwa ba, ko da yake ana yin hakan ta hanyar da ba daidai ba. Da ya zauna a cikin littattafai kamar sauran tunanin tsafi, don manufar gabatar da tarihi kawai; kamar "Jamhuriya" ta Aflaɗun.

If it was not for the presence of these Shar’ee rules which clarified the manner of protection, implementation, and spreading the rules of the ‘Aqeedah and system, Islam would have remained static without motion and would not have reached us and then spread. It would have remained as mere admonition and instruction like the Christian religion, which is content just to say; “Thou shall not commit adultery or covet the wife of your neighbour”, without containing at the same time that which makes this speech applicable in the reality. Islam would then have been destroyed and uprooted by other practical thoughts, which would execute what it could not execute, even if it was done in an incorrect manner. It would have remained in books like other fanciful thoughts for the purpose of historical presentation; like “The Republic”, of Plato.

Tun da zina haramun ne, abin da ke hana wannan haramtacciyar alaka faruwa a zahiri wata dokar Shari'a ce da ta shafe ta, wato hukuncin wanda ya aikata zina, wanda Daular Musulunci ke aiwatarwa. Don haka Shari'a ta bayyana hukuncin zina lokacin da Shi 􀀬 ya ce:

Since zina (unlawful sexual intercourse) is haraam, what prevents the presence of this prohibited relationship in reality is another Shar’ee rule relating to it, which is the punishment of the one who commits zina, applied by the Islamic State. Thus, the Shar’a clarified the hukm of zina when He 􀀬 said:

“Kuma kada ku kusanci zina. Lallai ita alfasha ce (babban zunubi), kuma hanya ce mugunya.” [TMQ 17:32]. Shi ma (SWT) ya bayyana hukuncin wanda ya aikata zina, inda ya ce: “Mace da namijin da suka yi zina, ku yi wa kowannensu bulala ɗari.” [TMQ 24:2]. Shari'a ta ba da iko ga hukumar da ke ɗaukar nauyin aiwatar da shi da kiyaye aiwatarwarsa, lokacin da Manzon Allah ﷺ ya ce:

“And come not near to the zina. Verly, it is a faahisha (a great sin), and an evil way.” [TMQ 17:32]. He 􀀬 also clarified the rule of the one who commits zina, when He 􀀬 said; “The women and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes.” [TMQ 24:2]. The Shar’a assigned the authority that assumes the responsibility of implementing it and maintaining its application, when the Messenger 􀁕 said:

"Ku guji aiwatar da Hudud a kan Musulmi gwargwadon iyawarku. Idan kun sami hanyar kubuta ga Musulmi, to ku bar shi, domin ya fi kyau Imam ya yi kuskure wajen yafiya fiye da kuskure wajen hukunci." [Tirmizi da al-Haakim ne suka ruwaito shi]. Don haka Shari'a ta sanya Imam ne ke da alhakin aiwatar da shi.

“Avoid applying the Hudood on Muslims as much as you can. If you find a way off for the Muslim then let him go, for it is better for the Imaam to make a mistake in giving pardon than a mistake in the punishment.” [Reported by Tirmizi and al-Haakim]. Thus, the Shar’a made the Imaam responsible for undertaking it.

Haka kuma ta shafi Salla (sallah). Shari'a ta bayyana cewa wajibi ne (fard), kuma ta bayyana hukuncin wanda ya watsar da sallah. Ta kuma ba da izini ga wanda zai aiwatar da wannan hukunci, wato Daular Musulunci. Ta haka, ga kowane umarni da Musulunci ya bayyana, an kuma bayyana hanyar aiwatar da shi - ta wata dokar Shari'a daban - kuma an ba Imam ikon aiwatarwa a yawancin al'amura.

The same goes for the Salah (prayer). The Shar’a has clarified that it is fard and it clarified the rule regarding the punishment of the one who abandons prayer. It also assigned the one who would undertake the implementation of this punishment, which is the Islamic State. In this manner, for every order clarified by Islam, its method of implementation has also been clarified - by another Shar’ee rule - and the Imaam has been granted the authority of implementation in most of the matters.

Bayan bincike, mun ga cewa Musulunci yana da akida ta asali, wadda sauran imani na sashe suke reshe daga cikinta, kuma tunani yana komawa gare ta.

Upon examination, we find that Islam has a fundamental creed from which other partial beliefs branch out and to which thoughts are related.

Yana kuma ƙunshe da tunani masu bayyana khayr (alheri) da sharr (sharri), husn (kyau kuma abin cancanta) da qubh (mummuna kuma abin zargi), al-ma'roof da al-munkar, al-Halaal (halal, abin izini) da al-Haraam (haram, abin hani). Haka kuma yana ƙunshe da ƙa'idodin Shari'a waɗanda ke tsara al-'ibadaat (ibadodi), al-mu'amalaat (ciniki da mu'amala), al-mat'umaat (abinci), al-malboosaat (sutura) da al-akhlaaq (ɗabi'u). Duk waɗannan dole ne su kasance a cikin al'ummar Musulunci, da kuma a cikin kowace al'ummar ɗan adam. Wannan yana ba da cikakken hoto mai banbanta na al'ummar da Musulunci ke kira zuwa gare ta. Waɗannan imani, tunani da ƙa'idoji ana iya kiransu da kyau da al-fikrah al-islamiyyah (tunanin Musulunci).

It also has thoughts that clarify the khayr (good) and sharr (bad), husn (beautiful and worthy) and qubh (ugly and reprehensible), the ma’roof and munkar, the Halaal (permitted) and the Haraam (prohibited). It also has Shar’ee rules which organise the ‘ibadaat (worships), mu’amalaat (transactions), mat’umaat (foodstuffs), malboosaat (clothing) and akhlaaq (morals). All of these are required to exist in the Islamic society, and in every human society. This gives a distinguished picture of the society that Islam calls to. These beliefs, thoughts and rules can be better called al-fikrah al-islamiyyah (the Islamic thought)

Dokokin Shari'a da suke cika tunanin Musulunci, waɗanda manufarsu ita ce kafa shi, kiyaye shi da yaɗa shi, kamar dokokin hukunce-hukunce, dokokin Jihadi, dokokin Khilafah, dokokin hanyar da ake bi wajen yin da'awa don kafa Dawlar Musulunci, da dokokin umurni da kyakkyawa da hani daga munanan ayyuka. Waɗannan dokokin Shari'a masu cika juna za a iya kiransu da kyau dokokin at-tariqah al-islamiyyah (hanyar Musulunci).

The Shar’ee rules which complete the Islamic thought, and whose aim is to establish it, protect it and propagate it, such as the rules of punishments, rules of Jihaad, rules of the Khilafah, rules of the manner in which the da’wah is carried to establish the Islamic State and the rules of enjoining the ma’roof and forbidding the munkar. These complementary Shar’ee rules can be better called the rules of at-tariqah al-islamiyyah (the Islamic method).