Game da tambaya ta biyu:

As regards the second question:

Akwai waɗanda ke kwatanta aikin kafa Daular Musulunci da gwaji, kuma hanyar cimma ta ita ce tsarin gwaji da da'wah ke bi. Shin daidai ne a yi magana a kan wannan lamari da irin wannan kalamai na cikakke?

There are those who describe the work to establish the Islamic State as an experiment, and the path to acheive it is the experimental plan that the da’wah undergoes. Is it correct to speak of this matter in these absolute terms?

Ba daidai ba ne a bayyana tsarin a matsayin gwaji. Hakan yana ba da ma'anar da ba ta dace da ma'anar kalmar "tsarin Shar'i ba." Tsarin aiki a Musulunci ya ginu ne akan ka'idoji na Shar'i waɗanda ke dogara da ƙarfin dalili (hujja). Jama'a na da wajibcin riƙe su kamar yadda take riƙe da Shari'a, kuma ba a yarda ta karkace daga gare su ba matuƙar take ganin su a matsayin ka'idojin Shar'i. Don haka, ba batun gwaji da kuskure ba ne (don idan ta cimma manufar to nasara ce, idan kuwa ba haka ba to gazawa ce dole a canza ta), domin a nemo hanyar gwaji da za ta cimma manufar.

The description of the method as an experiment is misplaced. It gives a meaning that is not consistent with the meaning of the term, “the Shar’ee method.” The method of work in Islam consists of Shar’ee rules that rely on the strength of the daleel (evidence). The group is obliged to adhere to them as it adheres to the Shar’a, and is not allowed to deviate from it as long as it viewed them as Shar’ee rules. Thus, it is not a subject of trial and error (so if it realised the aim then it is a successful attempt, otherwise it is a failure and must be changed), in order to find the experimental method that will realise the objective.

Hakika tsarin Shari'a hanya ne na dokoki na Shari'a da yawa — kamar yadda aka ambata a baya — wadanda manufarsu ita ce cimma burin, wato dawo da tafarkin rayuwar Musulunci. Wadannan dokoki sun dogara ne da karfin hujja. Ana bautawa Allah (SWT) ta hanyar bin su da kuma yin hakuri a kansu, muddin sun zama dokokin Shari'a a wajen wanda ya dauke su. Ba zai iya canza su ba sai dai idan ya bayyana a gare shi cewa akwai wata hujja, wadda ta fi karfi, a aiwatar da wannan aiki.

Rather the Shar’ee method is a host of Shar’ee rules -as mentioned previously- whose purpose is to achieve the objective, which is the resumption of the Islamic way of life. These rules depend on the strength of the evidence. Allah 􀀬 is worshipped by adhering to them and being patient on them, as long as they constitute Shar’ee rules on the part of the one who undertakes them. He cannot change them unless it becomes clear to him that there is another evidence, which is stronger, in performing this task.

Dole ne a bayyana a fili koyi koyin Manzon Allah ﷺ a cikin hanyar Shari'a. Wannan ma'auni ne ya bambanta hanyar Shari'a da wadda ake amfani da ita ga wadanda ke aiki bisa tsarin boko na duniya, inda mutane ke amfani da hankalinsu wajen binciken aiki, suna danganta daidaito da kuskuren aiki da nasara ko gazawa, da kuma cimma manufa ko rashin cimmawa.

One must see clearly the emulation of the Messenger 􀁕 in the Shar’ee method. It is according to this criterion that the Shar’ee method differs fom that used by those who are working in accordance with secular systems; where people try their understanding and examine the work, and link the correctness and error of an action with success or failure, and with achieving the aim or not.

Yanayin tsarin sakularizm, ga masu bin su, shi ne cewa ba mafita ta karshe ba ce a gare su. Maimakon haka, suna bukatar sauyi da ci gaba a kullum. Duk wani aiki da suka aiwatar za a iya kiransa gwaji da gaskiya.

The nature of secular systems, for their adherents, is that they are not final (solutions) to them. They rather constantly require change and evolution. Any action they undertake can rightly be called an experiment.

Lallai, dokokin yammacin duniya duka gwaji ne. A gare su, ma'aunin sanin ko aiki daidai ne ko ba daidai ba shi ne ko ya cimma manufa ko bai cimma ba. Idan ya haifar da sakamakon, to daidai ne; in ba haka ba, ba daidai ba ne. Wannan al'amari ya bambanta ga Musulmi saboda bambancin yanayin Musulunci, wanda hanya ce ta Ubangiji daga Al-'Aleem (Mai Cikakken Sani) da Al-Khabeer (Mai Cikakken Sani ga komai). Yana daidai kuma cikakke muddin ya dogara ne da dalilin Shar'i. Daidaitowarsa tana samuwa ne daga daidaiton dalilin Shar'i, da daidaiton istidlaal (fitar da hukunci ta hanyar dalili), ba daga alakarsa da sakamako ba. Saboda haka, bin dalili shi ne tushe, kuma daga wannan tushe ake yin kimantawa. Dangane da ayyukan wannan hanya, sakamakon, wato samun mulki da kafuwa, buri ne wanda dole ne a cimma shi, saboda faɗar Allah 􀀬: "Allah ya yi alkawari ga waɗanda suka yi imani daga cikinku, kuma suka aikata ayyuka nagari, lallai zai sa su zama shugabanni a bayan ƙasa, kamar yadda ya sa waɗanda suka gabace su su zama shugabanni, kuma zai kafa musu addininsu wanda ya yarda da shi a gare su, kuma zai canja musu tsoro da suke ciki zuwa aminci da kwanciyar hankali: Za su bauta mini, ba za su haɗa mini komai ba." [TMQ 24:55]; da kuma faɗar Allah 􀀬: "Ya ku waɗanda suka yi imani! Idan kuka taimaki (addinin) Allah, zai taimake ku, kuma ya tabbatar da sawunku." [TMQ 47:7]. Idan ba a samu sakamakon ba, ba a soke hanyar ko musanya ta da wani abu ba, kuma ba a ayyana ta a matsayin gazawa ba. Maimakon haka, ya kamata a sake duba dokokin hanyar a kuma sake bincikensu. Babu wata dokar Shar'i da za a watsar da ita sai dai idan ƙungiyar ta tabbata cewa ta yi kuskure a fahimtarta. Idan ƙungiyar ba ta iya gano wani kuskure ba, to ba ta da wani zaɓi face ta manne da ra'ayin da take riƙe da shi, ta kuma yi haƙuri (sabr) har sai Allah 􀀬 ya kawo mata nasara. Ko yana iya kasancewa saboda dokar jinkirta nasara, wani abu da ko annabawan da suka gabata ba su tsira daga gare shi ba. Ya ce {Har idan Manzanni suka yanke ƙauna, suka kuma yi zaton an ƙaryata su, sai taimakonMu ya zo musu} [TMQ 12:110]. Lallai aikin yana da wahala da gajiyarwa, yana buƙatar ƙoƙari mai girma. Abin da ƙungiya take da shi koyaushe zai zama ƙasa da abin da gwamnatocin da take fuskanta suke da shi. Nasarar aikin ba ta da alaƙa da wani ƙayyadadden lokaci, ta yadda idan lokaci ya ƙare ba tare da ya ba da 'ya'yansa ba, a kira shi gazawa. Maimakon haka, tana da alaƙa da ingancin ra'ayin, ƙarfin riƙon waɗanda suke aiwatar da shi, da karɓuwar ra'ayin a tsakanin mutane gaba ɗaya. Idan an cika waɗannan sharuɗɗa, sai a tambayi game da nasarar da ƙungiyar za ta samu ta hanyar neman Nusrah (goyon bayan kayan aiki), kamar yadda Manzon Allah ﷺ ya yi. Hukunci kan cewa waɗannan al'amura an riga an cimma su tabbatacce yana hannun Allah {SWT}. Kimantawar ƙungiyar a wannan fanni tana bisa yiwuwar hakan.

Idan an cika sharuddan nasara, to za ta zo; idan ba haka ba, za a jinkirta ta. Jinkirin nasara ba lallai ne ya nuna an yi kuskure ba. Yana iya nufin matakin shirye-shirye da shirin yaki bai isa ba, dole ne a kara shi. Jinkirin na iya zama jarrabawa ga matasan kungiya ko gungun; shin za su yi rauni ko za su tsaya kan alkawarinsu, ko kuwa wasu daga cikinsu za su daina? A kowane hali dole ne a yi nazari. Idan kungiyar ba ta sami dalili da zai halasta canza hanyarta ba, ba a halatta mata ta yi canje-canje da sunan an jinkirta nasara ba. Kungiyar tana da wajibi ta duba hanyoyinta da salon aikinta, wadanda asalinsu halal ne, sannan ta zabi mafi dacewa daga cikinsu. Don haka, jinkirin nasara ba lallai ne ya zama gazawa ba.

If the factors of victory are realised, then it will come; otherwise it will be delayed. Delay of the victory does not necessarily mean a mistake has been made. It could mean that the level of preparation and readiness is not enough and must increase. The delay may be a test for the shabab of the block or group; does it falter or does it keep to its pledge, or do some individuals give up? In any case the review must be undertaken. In case the group did not find a reason that justifies changing its method, it is not allowed to make changes under the pretext that the victory has been delayed. The group is obliged to examine its means and styles, which are in origin permitted, and choose the most appropriate ones from them. Therefore, delay in the victory does not have to mean failure.

Bugu da kari, babu wata hukuncin Shar'i da ya nuna cewa manufar dole ne a cimma ta a cikin wani lokaci ƙayyayye.

Besides, there are no Shar’ee rules that state that the aim should be realised in a specific period of time.

Lallai, dole ne a mai da hankali wajen daidaituwar tunani da ƙa'idodin da suka shafi hanya. Da waɗannan tunani da ƙa'idoji ne za a shirya matasa da al'umma. Idan waɗannan tunani da ƙa'idoji sun daidaita, a ra'ayin ƙungiyar, kuma an zaɓi hanyoyi da salon da suka yi nasara, to ƙungiyar dole ne ta yi haƙuri, kuma ba a halatta a canza tunani da ƙa'idodin ba, komai jinkirin sakamakon.

Certainly, one needs to focus on the correctness of the thoughts and rules relating to the method. With these thoughts and rules the shabab and the Ummah will be prepared. If these thoughts and rules are correct, in the view of the group, and the succesful means and styles have been selected, then the group must have patience, and it is not allowed to change the thoughts and rules, however much the results may be delayed.

Batun canji yana shafar al'umma ne, ba daidaikun mutane ba. Hanyoyin canza al'umma sun fi sarkakiya fiye da canza daidaikun mutane, don haka tafiyarsu tana da sannu sosai, kuma da wuya a ga sakamakonta, sai dai ga wanda Allah ya ba shi hangen nesa mai zurfi da jagora madaidaiciya. Wannan ba yana nufin mutum yana aiki ne yana tunanin cewa burin ba zai tabbata a hannunsa ba, ko kuma zai tabbata a hannun tsararraki masu zuwa ba; a'a, ya kamata mamba ko mambobi su fara tafiya daga matsayin cewa daula za ta kafu a hannunsu, kuma za su gan ta, insha Allah, kamar yadda ta kafu a hannun Manzon Allah ﷺ da sahabbansa. Abin da ake nufi shi ne rayuwar mutum na iya zama gajere ko doguwa, kuma alkawarin nasara ba don mutum ɗaya ko mutane ɗaya ba ne, sai don ƙungiyar. Wannan ƙungiyar mai imani ce Allah (SWT) ya yi wa alkawarin istikhlaf (maye gurbi) a bayan ƙasa. A lokacin aiki, mutum na iya mutuwa, ko Ameer ya mutu, kuma da yawa na iya faɗuwa a hanya, amma alkawarin zai ci gaba da kasancewa muddin ƙungiyar ta ci gaba da bin umarnin Allah (SWT). Nasara za ta tabbata a hannunsu, ko an ɗauki lokaci mai tsawo ko ba a ɗauka ba. Sanin wannan yana wurin Allah (SWT), kuma babu wanda ke da alhakin hakan, sai dai ƙungiyar tana da alhakin biyayya kawai (ga hanyar).

The issue of change relates to the Ummah and not individuals. The mechanics of changing the society is of greater complexity than changing individuals, thus its movement is much slower, and is hardly seen, except by the one who has been granted a penetrating vision and correct patronage. This does not mean that the individual works while thinking the aim will not be achieved at his hands, or that it will be achieved at the hands of future generations; rather the member or members should set out from the standpoint that the state will be established at their hands, and that they will witness it, insha Allah, just as it was established at the hands of the Messenger 􀁕 and his companions. It is intended to say the life of an individual may be short or long, and the promise of victory did not come for an individual or individuals, but for the group. It is this believing group to which Allah 􀀬 has promised succession (istikhlaf) on the earth. During the work, the individual may die, or the Ameer may die and many may fall along the way, but the promise will remain as long as the group remains on attending to the order of Allah 􀀬. The victory will be realised at their hands whether it took a long time or not. The knowldge of this is with Allah 􀀬, and no one is responsible for this, but the group is responsible only for the adherence (to the method).

Saboda haka babu wanda zai ce hukuncin Shari'a gwaji ne, ta yadda idan aka jinkirta cimma manufarsa, za mu ayyana shi a matsayin gazawa, mu watsar da shi don wani aiki na gwaji. Babu wanda zai iya faɗin haka muddin muna da tabbacin cewa hukunci ne na Shari'a daidai da dalili. Amma dangane da hanyoyi da salo, ya dace a gwada su.

Therefore no one should say that the Shar’ee rule is an experiment, such that if the realisation of its aim is delayed, then we will pronounce it a failure and we will abandon it for another experimental action. No one can say this as long as we are sure that it is a Shar’ee rule in accordance with the evidence. As for the means and styles, it is right that they are subjected to trial.