A gaskiya abin da muke gani shi ne cewa Musulmi sun fuskanci wani babban hari na tunani, inda kafirai na Yamma suka yi nasarar nisanta Musulmi daga fahimtar Musulunci daidai. Sakamakon haka, Musulmi suka fara fassara Musulunci ta hanyar da ta dace da ka'idojin tunanin Yammacin duniya, wadanda suka samo asali daga akidar raba addini da rayuwa. Wannan ya sauwaka wa Yamma matakinta na gaba, wato kawar da Musulunci daga rayuwar Musulmi ta hanyar rusa Khilafah ta Musulunci da raba ta zuwa kasashe sama da hamsin da ake kira masu cin gashin kansu alhali ba haka suke ba. Sannan Yamma ta nada wa kowace kasa shugaba da zai bi umarninta, ta siffanta shi yadda take so, domin ya zama mai tsaron albarkatun kasar da kuma hana duk wani aiki mai gaskiya cimma manufarsa. Sun tanadar masa tsare-tsare, suka yi amfani da kafafen watsa labarai wajen yada tunaninsu, suka kuma shirya manhajojin ilimi domin tabbatar da cewa sabbin tsararraki daga cikin al'ummarmu za su bi su a fagen tunani. Duk wadannan ayyuka da sauran irinsu sun ba kafirai iko a kan Musulmi, kuma sun ba su damar ci gaba da nisanta Musulunci daga gaskiyar rayuwa.

In terms of the reality, we see that Muslims were exposed to a huge intellectual onslaught in which the Western disbelievers succeeded in distancing the Muslims from the correct understanding of Islam. As a result, the Muslims came to interpret Islam in a way that agreed with the western intellectual principles, which emanated from the creed of separating the deen from life. This made it easier for the West to undertake its next step which was the removal of Islam from the life of the Muslims by destroying the Islamic Khilafah and fragmenting it into more than 50 falsely independent states. The West then appointed over each state a ruler who would follow them, and whom they fashioned exactly as they wanted so as to be a guard that protects for them the resources of the country and prevents any sincere work from realising its objectives. They laid down for him systems, using the media apparatus to propagate their thoughts, and set down educational curricula in order to ensure the establishment of new generations from our very own people who would follow them intellectually. All of this and other actions gave the kuffar power over the Muslims, and enabled them to continue alienating Islam from the reality.

Saboda wannan ne Musulmai suka rikitar da al-Haqq (gaskiya) da al-Baatil (karya). Tunaninsu ya gurbata da tunanin Yammacin duniya, salon rayuwarsu kuma ya fara dogara ne a kan tsarin Yammaci, inda cin moriya ya fara mamaye kallonsu ga rayuwa. Motsin zuciyarsu ya zama gauraye da na kishin kasa, na kishin al'umma da na ruhaniya, don haka alakar da ke tsakanin al'ummominsu ta yanke. Musulmai suna miƙa wuya ga tsarin kafirci, kuma ba sa ganin wata cuta a cikin hakan idan babu Daular Musulunci. Sakamakon haka, an takaita Musulunci ga wasu hukunce-hukuncen Shari'a na mutum kawai da wasu dokoki da suka shafi matsayin iyali. A takaice, rayuwar Musulmai ta fara kama da rayuwar Turawan Yamma ta fuskar raba addini da rayuwa, sai kwadayinsu na duniya ya karu, kuma sha'awarsu ta Aljanna ta ragu.

It was due to this that the Muslims confused al-Haq (the truth) with al- Batil (the falsehood). Their thoughts became affected by the western thought, and their way of life came to be based on the western model, where benefit started to dominate their viewpoint towards life. Their emotions became a blend of nationalist, patriotic and spiritual emotions, and thus the bond between their peoples was cut. The Muslims submit to the kufr systems and perceive no harm when they have no Islamic State. As a result, Islam was restricted to certain individual Shar’ee rules and some rules relating to personal statute. In other words, the life of the Muslims came to resemble the life of the westerners in terms of the separation of the deen from life, so their attachment to the dunya increased, and their yearning for the heavens diminished.

Sakamakon haka, Dokar Allah, wadda ba ta nuna son kai ga kowa ba, ta auka wa Musulmi. Don haka rayuwarsu ta cika da wahala saboda talauci, zalunci (zalunci), rashi da jahilci a al'amuran addini da duniya, da munanan halaye da lalatattun alaƙoƙi.

In consequence of this, the Law of Allah, which does not favor any body, fell upon the Muslims. Thus, their life became distressed with poverty, zulm (oppression), deprivation and ignorance in the matters of the deen and dunya, the bad morals and corrupt relationships.

A la'akari da wannan hakika, wajibi ne ga jama'a su bambance tsakanin babbar cutar da alamominta. Wanda bai bambance hakan ba - ya zaci cewa talauci shi ne sanadin dukkan cututtuka, ko kuma mummunan hali ko jahilci da sauransu - zai zo wa Musulmi da aiki na rabin-rabi wanda ke magance wata alama ta cutar, amma ba babbar cutar ba. Wanda ya yi nazarin hakika sosai da kyau, zai fahimci cewa rashin Daular Musulunci ita ce sanadin da ya kai ga cikakkiyar rashin Musulunci a rayuwar Musulmi; da halakarsu, da mamayar kafirai a kansu, da yaduwar dukkan wadannan alamomi kamar jahilci, talauci da zalunci. Domin dawo da Musulunci, a aiwatar da shi a rayuwar Musulmi ta zahiri, dole ne jama'a su fahimci cewa lalle ne su canza dar al-kufr da Musulmi ke rayuwa a cikinta yau zuwa dar al-Musulunci, wacce Musulmi ke mika wuya ga dukkan dokokin Musulunci ba tare da togiya ba. Haka kuma wajibi ne a canza al'ummar yanzu daga al'umma wacce ba ta Musulunci ba zuwa al'umma ta Musulunci, wadanda membobinta suka yi imani da tunanin Musulunci, motsin zuciyarsu kuma ya haɗu a kansa. Su yi mulki kuma su koma ga tsarin Musulunci don hukunci. Sannan Musulunci zai kafu gaba daya.

As regards this reality, it is incumbent on the group to differentiate between the fundamental illness and its symtoms. The one who does not distinguish that - thus thinking poverty is the cause of all diseases, or it is the bad morals or ignorance etc - he will come to the Muslims with partial work which deals with one of the symptoms of the illness, but not with the main illness. The one who studies the reality deeply with precision, will realise that the absence of the Islamic State is the cause which led to the complete absence of Islam from the life of Muslims; their ruin, the kuffar’s domination over them, and the spread of all these symptoms like ignorance, poverty and injustice. To restore Islam, implemented in the real life of Muslims, the group must realise that it must change the dar al-kufr in which Muslims live today into dar al-Islam, in which Muslims submit to all the rules of Islam without exception. It is necessary also to change the present society from a non-Islamic society into an Islamic society whose members believe in the thoughts of Islam and their emotions unite on it. They rule and refer for judgement to the systems of Islam. Then Islam will be established completely.

Ta haka, manufar za ta bayyana, wato aikin kafa Dar al-Islam da kafa Daular Musulunci bisa Akidar Musulunci wadda tsarukanta ke fitowa daga cikinta, kuma a karkashin ikonta Musulmi ke rayuwa irin ta Musulunci, wadda aka gina ta bisa biyayya ga umarnin Allah da hanirinsa 􀀬.

In this manner, the objective will have become clear, which is the work to establish dar al-Islam and establish the Islamic State on the Islamic ‘Aqeedah from which its systems emanate and under whose domain the Muslims live an Islamic way of life, built on the adherence to the orders and prohibitions of Allah 􀀬.

Bayan da jama'ar ta ayyana manufarta, sai a koma kan tattaunawa a kan hanyar Shar'i da za ta bi, da ayyukan Shar'i da za ta tsaya a kansu, domin cimma wannan manufa. Domin fahimtar wannan, sai a koma zuwa zamanin da Manzon Allah ﷺ ya rayu a Makkah, inda ta zama dar al-kufr, kuma da'awar Manzon Allah ﷺ tana ta shiga gaba don ta zama a bayyane. Wannan domin jama'ar ta samu daga cikinsa alamomin hanya, da ayyukanta, da matakanta.

After the group has defined its objective, it is then possible to move to the discussion of the Shar’ee method that it must follow, and the Shar’ee actions that it must adhere to, in order to achieve this objective. To understand this, one must refer to the period in which the Messenger 􀁕 lived in Makkah, where it was dar al-kufr, and the da’wah of the Messenger 􀁕 was forcing its way ahead in order to become public. This is in order the group may glean from it the milestones of the road, its actions and its stages.