Tambayar da ke tasowa yanzu ita ce ko abin da Manzon Allah ﷺ ya faɗa ko ya aikata a lokacin zamansa a Makka ana ɗaukarsa wahayi daga Allah (SWT), don haka wajibi ne a bi shi? Ko kuwa akwai maganganu da ayyuka waɗanda ba daga wahayi suke ba, kuma ba sa cikin abin da mutum ya wajaba ya yi koyi da su?

The question that arises now is whether what the Messenger 􀁕 said or did during his life in Makkah is considered a revelation from Allah 􀀬, and consequently it is an obligation to adhere to it. Or are there actions and sayings which are not from the revelation and do not come under the area that one is obliged to emulate?

Daga wannan mahangar ne tattaunawa a kan hanya, hanyoyi da salon ke tasowa.

It is from this angle that the discussion on method, means and style arises.

Wata tambaya kuma ta taso, wato: shin ya dace a yi hukunci a kan manhaja (wadda ita ce saitin ka'idojin Shar'i, ba salo ba) a matsayin abar gwaji? Idan aka gwada ta, sannan ta ba da 'ya'ya, sai mu hukunta cewa daidai ce, in kuma ba ta ba da 'ya'ya ba, to kuskure ce?

Another question also arises, which is: is it correct to judge on the method (which is a set of Shar’ee rules and not styles) as being subject to experiment? If after trying it, it gives fruit then we judge it to be correct, otherwise it is incorrect?

Game da batu na farko, muna cewa: Allah 􀀬 ya umarci Musulmi su bi Manzon 􀁕 kuma su yi koyi da duk abin da ya fada ko ya aikata. Yana cewa: “Kuma ba ya magana da son ransa ba. Ba abu ba ne sai wahayin da ake yi masa.” [TMQ 53:3-4].

Regarding the first issue We say the following: Allah 􀀬 ordered the Muslims to follow the Messenger 􀁕 and emulate everything he said or did. He 􀀬 says; “Nor does he speak of (his own) desire. It is only an Inspiration that is revealed.” [TMQ 53:3-4].

Kuma Shi (SWT) yana cewa: "Duk abin da Manzo (Muhammad ﷺ) ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisance shi." [TMQ 59:7]. Kalmar "maa" a nan tana daga cikin kalmomin gama-gari (na ma'ana ta gaba ɗaya). Saboda haka babu abin da Manzon Allah ﷺ ya kawo (watau ya isar mana) wanda aka keɓe daga bin sa da koyi da shi ﷺ, sai dai idan akwai wata hukuncin Shari'a da ta keɓance wannan ma'ana ta gaba ɗaya.

And He 􀀬 says; “And whatsoever (maa) the Messenger (Muhammad 􀁕) gave you, take it, and whatsoever (maa) he forbade you, abstain from it.” [TMQ 59:7]. The word “maa” here is from the expressions of generality. Hence there is nothing that Allah’s Messenger 􀁕 has brought (ie conveyed to us) that is excluded from following and emulation of the Messenger 􀁕, unless there is a Shar’ee rule that specifies this generality.

Wasu dalilai sun zo waɗanda suke keɓe wasu daga cikin maganganunsa da ayyukansa ﷺ daga bin sa a cikinsu, kamar haka:

Some evidences have come which exclude from following him in certain sayings and actions of his 􀁕, like:

Hadisin Manzon Allah ﷺ: "Ku ne kuka fi sanin al'amuran duniyarku." Saboda haka, al'amuran duniya kamar noma, masana'antu, kirkire-kirkire, da karatuttuka a fannin magani da injiniyanci; babu ɗaya daga cikin waɗannan da ke cikin wahayi. Manzon Allah ﷺ ya nuna mana cewa a cikin waɗannan al'amura, shi mutum ne kamar kowa, kuma ba shi da wani bambanci a wannan fanni; kamar yadda ya ﷺ ya bayyana hakan a lamarin yin tsaba (pollination) ga bishiyoyin dabino.

- The hadith of the Messenger 􀁕; “You are more knowledgeable about the matters of your dunya.” Thus, matters of the dunya such as agriculture, manufacturing, inventions and studies in medicine and engineering; none of these come under the wahy (revelation). The Messenger 􀁕 has shown us that, in these matters, he is a man like anyone else, and he is not distinguished in this regard; just as he 􀁕 clarified this in the incident of pollinating the date palm trees.

- Ayyukan da aka tabbatar suna keɓe ga shi kaɗai, babu wanda ya raba shi da su. Kamar yadda aka wajabta masa kaɗai sallar duha, aka halatta masa ci gaba da azumi da dare, da kuma auren mata fiye da huɗu.

- Actions that are proven to be specific to him, and no one shares with him in these. Such as the fact that only he is obliged to pray duha, permitted to continue fasting at night or marry more than four women.

Wannan, baya ga sauran irin waɗannan al'amura da aka tabbatar sun keɓanci Manzon Allah ﷺ. Saboda haka, ba a halatta a bi Annabi ﷺ a cikin waɗannan al'amura ba.

This is beside other such issues that have been proven to be specific to the Messenger 􀁕. Therefore it is not allowed to follow the Prophet 􀁕 in these matters.

- Ayyukan da suka shafi dabi'arsa ta ɗabi'a, wadda take cikin halitta da ɗabi'ar mutane; kamar tsayuwa, zama, tafiya, ci, sha da sauransu. Babu wata takaddama cewa irin waɗannan ayyuka halal ne dangane da Manzon Allah ﷺ da al'ummarsa.

- Actions relating to his natural disposition, which is part of the nature and disposition of human beings to do; such as standing, sitting, walking, eating, drinking etc. There is no dispute that such actions are permitted in respect to the Messenger 􀁕 and his Ummah.

- Lokacin da Manzon Allah 􀁕 yake aiwatar da hukuncin Shari'a, yana amfani da salo daban-daban kuma yana yin amfani da hanyoyin da suka dace. Saboda haka hukuncin Shari'a hukuncin Allah ne 􀀬, kuma dole ne a aiwatar da shi. Amma game da yadda ake aiwatar da hukuncin Shari'a, watau salo da hanyoyin da suka dace don aiwatar da shi, an bar wannan ga Manzon Allah ﷺ a matsayinsa na mutum, muddin salon yana da kyau kuma hanyar ba ta kai ga haram ba.

- When the Messenger 􀁕 used to implement the Shar’ee rule, he 􀁕 used to utilise various styles and use appropriate means. Thus the Shar’ee rule is the rule of Allah 􀀬 and must be implemented. As for the manner in which the Shar’ee rule is implemented, ie the style and the appropriate means to implement it, this was left to the Messenger 􀁕 as a human, as long as it is a good style and a means that does not lead to Haram.

Misalan haka: Da yake cewa, {Saboda haka ka bayyana abin da aka umarce ka} [TMQ 15:94]. Wannan wata ka'ida ce ta Shari'a wadda dole ne a aiwatar da ita. Shari'a ba ta ayyana wata takamaiman hanya da ya kamata a aiwatar da ita ba. Manzon Allah ﷺ ya bayyana al'amarin bisa umarnin Allah (SWT), wanda ba zai iya saba masa ba. Amma game da hanyar da Manzon Allah ﷺ ya bi wajen yada Da'wah, ba ta zama wajibi a kansa ba. Saboda haka, ba ta zama wajibi ba a kan ƙungiyar da ta yi koyi da aikinsa ﷺ wajen kafa Daula. Kasancewar Manzon Allah ﷺ ya tsaya a kan Dutsen Safa, ko ya gayyaci mutane zuwa abincin dare, ko ya fita tare da Musulmai a layuka biyu suna yin tawafi a Ka'aba; duk waɗannan hanyoyi suna da alaƙa da aiwatar da ka'idar Shari'a, watau ayyuka ne na gefe da suka danganci ainihin ka'idar, wadda ita ce "bayyanawa". Waɗannan hanyoyi an halatta su a ƙa'ida. Al'amarin ya kasance ga ƙungiyar ta zaɓi hanyoyin da suka fi dacewa, ba tare da Shari'a ta ƙayyade su ba.

For example, His 􀀬 saying; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94]. It is a Shar’ee rule that must be implemented. The Shar’ee did not define a specific manner in which it should be implemented. The Messenger 􀁕 proclaimed the matter in compliance with the order of Allah 􀀬, which he could not go against. As for the manner in which the Messenger 􀁕 proclaimed the Da’wah, it was not binding on him. As a consequence, it is not binding on the group that emulates his 􀁕 action in establishing the State. The fact that the Messenger 􀁕 had stood on mount of Safa, invited people for dinner, or gone out with the Muslims in two rows circumbulating the Ka’bah; all of these styles are relating to the implementation of the Sharee’ah rule. ie they are subsidiary actions relating to the original rule, which is to ‘proclaim’. These styles are permitted in principle. The matter is left to the group to define the most appropriate styles, without being defined by the Shar’a.

Misali, Maganarsa ta 􀀬:

For example, His 􀀬 saying:

“Kuma ku shirya musu duk abin da kuke iya samu na ƙarfi, da dawakai na yaƙi, don ku tsoratar da abokan gābān Allah da abokan gābanku.” [TMQ 8:60]. Umurnin Allah ﷻ “ku shirya” ƙa’ida ce ta Shari’a da wajibi ne a bi ta. Hukunci ne na farilla (wajibi), kuma haramun ne a saɓa mata. Umurnin shi ne shirye-shiryen da za su cim ma manufar ‘illah (dalilin Shari’a), wato tsoratarwa. Amma ita hanyar (dawakai) ba ta wajibi ba ce. Duk hanyar da za ta kai ga tsoratarwar sai a yi amfani da ita. Hanyoyin gudanar da Jihadi suna canzawa koyaushe. Saboda haka, abin da ake buƙata shi ne ingantacciyar hanya wajen aiwatar da ƙa’idar Shari’a. Hanyoyin Jihadi da na tsoratar da zukatan abokan gābān Allah da munafukai a zamaninmu su ne amfani da abubuwa kamar jiragen sama, tankokin yaƙi da roketai. Don haka, ƙa’idar Shari’a ita ce hukuncin Allah ﷻ wanda maganar Allah ﷻ ke shafa kai tsaye, domin ita ce hukuncin asali.

“And make ready against them all you can of power, including the steeds of war to frighten the enemy of Allah and your enemy.” [TMQ 8:60]. His 􀀬 statement “prepare” is a Shar’ee rule which has to be adhered to. It is a fard (obligation) and it is forbidden to go against it. The order is the preparation which will realise the aim of the ‘illah (Shar’ee reason), which is to strike fear. As for the means (horses), it is not binding. Any means that leads to the striking of the fear must be utilised. The means by which Jihaad is realised are always changing. Therefore, what is required is the effective means in implementing the Shar’ee rule. The means of Jihaad and for striking the fear in the hearts of the enemies of Allah and the hypocrites in our time is the use of such things as aeroplanes, tanks and rockets. Thus, the Shar’ee rule is the rule of Allah 􀀬 on which the speech of Allah 􀀬 is directly applied, since it is the rule of the asl (original rule).

Salon (usloob) hukm ne na ɗan lokaci, mai alaƙa da hanyar aiwatar da hukuncin asali. Yana da mubah (halal), kuma an bar mana zaɓin salon da ya dace. Hanya (al-waseela) ita ce kayan aiki da ta hanyarta ake aiwatar da hukuncin Shar'i. Asalinta halal ce, kuma an bar mana zaɓin hanya mafi inganci.

The style (usloob) is a partial hukm, related to the manner of the implementation of the hukm of the asl (original rule). It is mubah (permitted) and left to us to decide the appropriate style The means (al-waseela) is the tool through which the Shar’ee rule is implemented. It is in principle permitted and it is left to us to decide the most effective means.

Saboda haka, duk abin da ya fito daga Manzon Allah ﷺ; ko an saukar da shi a Makka ko a Madina; ko yana da alaƙa da al'amarin akida ko tsarin rayuwa; game da hanyar aiki ko aiwatar da dokokin Shari'a; duk wannan ana ɗaukarsa wahayi, wanda ke shiga cikin batun ta'assi (koyi da shi), banda waɗancan keɓancewar da aka ambata da sauran misalan irinsu.

Accordingly, anything that ensued from the Messenger 􀁕; whether it was revealed in Makkah or Madinah; whether it relates to the ‘Aqeedah or systems; regarding the methodology or application of the Shar’ee rules; all of this is considered revelation, which comes under the issue of ta’assi (emulation), excluding the aforementioned exceptions and other examples like them.

Duk wanda ya yi nazari a kan tafarkin da'awar Manzon Allah ﷺ a Makka zai ga cewa ya aikata ayyuka waɗanda ake ɗaukarsu a matsayin hukunce-hukuncen Shari'a, waɗanda ba a iya karya su ba, face a bi su. Haka kuma ya aikata ayyuka waɗanda a zahiri suna cikin rukunin salo-salo. Ya yi amfani da hanyoyin da ya aiwatar da hukuncin Shari'ar da aka buƙace shi da shi. Ya kamata a bambance tsakanin al'amuran da hukuncinsu ake la'akari da shi daga hukunce-hukuncen hanya, da al'amuran da suke salo da hanyoyi, domin jama'a su san abin da ake buƙatarsu da shi musamman, da abin da aka bar wa ra'ayinta.

The one who studies the path of the da’wah of the Messenger 􀁕 in Makkah will see that he 􀁕 undertook actions that are regarded as Shar’ee rules, which cannot be contravened but rather adhered to. Likewise he 􀁕 undertook actions that actually come under the category of styles. He 􀁕 utilised means by which he implemented the Shar’ee rule demanded of him. One should differentiate between matters whose rule is considered from the rules of the method, and matters that are of styles and means, so that the group knows what is specifically required of it, and what is left to its discretion.

Ba a halatta a ɗauki dukkan hanyar a matsayin ɗaya daga cikin salo-salo, waɗanda ake barin zaɓinsu ga ƙungiya bisa ga yanayi da hali. Wannan saboda irin wannan ra'ayi zai kai ga yin watsi da hukunce-hukuncen Shari'a da suka shafi hanyar, a maye gurbinsu da ƙa'idodi daga ra'ayin mutum. Don ƙara bayyana wannan, muna kawo wasu misalai.

It is not allowed to consider the whole of the method as being from the styles, which are left to the discretion of the group in accordance with the circumstances. This is because such a view will lead to the neglect of the Shar’ee rules relating to the method, and to their replacement by rules from oneself. For further clarification of this we present some examples.

Ya ce, (SWT): "Saboda haka ka bayyana abin da aka umarce ka da shi a fili." [TMQ 15:94]. Wannan umarni ne daga Allah (SWT) zuwa ga Manzonsa ﷺ na ya yi da'awah a fili. Wannan umarni yana bayyana kasancewar dokoki biyu na Shari'a. Na farko shi ne rashin da'awah a fili kafin saukar wannan aya; na biyu kuma shi ne fara da'awah a fili don biyayya ga wannan aya. Ba a ba Manzon Allah ﷺ zabi tsakanin yin da'awah a fili da rashin yi ba. Maimakon haka, an wajabta masa ya bi dokar Allah (SWT) game da da'awah a fili. Wannan dokar Shari'a ce, wadda Shari'a ta bayyana. Manzon Allah ﷺ bai yanke shawarar yin hakan da kansa ba, don haka yana cikin yanayin koyi da shi. Maganarsa (SWT): "da abin da aka umarce ka" tana nuna cewa al'amarin yana hannun Allah (SWT).

- He 􀀬 says; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94]. This order is from Allah 􀀬 to His Messenger 􀁕 to give the da’wah openly. This order reveals the presence of two Shar’ee rules. The first is the absence of the open da’wah before the revelation of this ayah; and the second is the initiation of the open Da’wah in compliance with the ayah. The Messenger 􀁕 was not given a choice between proclaiming publicly and not proclaiming. Rather, he was obliged to obey the rule of Allah 􀀬 regarding the public da’wah. This is the Shar’ee rule, which the Shar’a has clarified. The Messenger 􀁕 did not decide to do this of his own accord, so it comes under the area of emulation. His 􀀬 saying; “with what you have been commanded” indicates that the matter is for Allah 􀀬.

- Ya ce (SWT): "Ba ka ga waɗanda aka ce su riƙe hannayensu (daga yaƙi) su yi salla ba?" [TMQ 4:77]. Manzon Allah ﷺ kuma ya ce wa ‘Abdur-Rahman b. al-’Awf lokacin da ya nemi izinin amfani da makamai don mayar da martani ga muguwar cin zarafin kafirai: "Lallai, an umarce ni da yin afuwa, don haka kada ku yi yaƙi da mutane." [Ibn Abi Haatim, an-Nasa'i da al-Haakim ne suka ruwaito shi]. Daga baya sai aka sauko da wahayin Sa (SWT) a lokacin Hijira daga Makka zuwa Madina: "An ba da izinin yaƙi ga waɗanda ake yaƙa da su, saboda an zalunce su (muminai), kuma lallai Allah Mai iko ne ya taimaka musu (muminai)."

- He 􀀬 says; “Have you not seen those who were told to hold back their hands (from fighting) and perform salah.” [TMQ 4:77]. The Messenger 􀁕 also said to ‘Abdar-Rahman b. al-’Awf when he requested the use of weapons to confront the harsh treatment of the Kuffar; “Indeed, I have been order to forgive so do not fight the people.” [Reported by Ibn Abi Haatim, an-Nasai and al-Haakim]. Then afterwards came the revelation of His 􀀬 saying during the Hijrah from Makkah to Madinah; “Permission to fight is given to those (ie believers), who are fighting them, because they (believers) have been wronged, and surely Allah is Able to give them (believers)

…nasara.” [TMQ 22:39]. Duk waɗannan suna nuna cewa yaƙi ba a yarda da shi ba, sannan aka ba da izini. Wanda ya ba da izinin shi ne Allah 􀀬. Ƙa'ida ce ta Shari'a, wadda dole ne a bi ta.

victory.” [TMQ 22:39]. All of this indicates that the fighting was not permitted, and then the permission was given. The one who gave the permission is Allah 􀀬. It is a Shar’ee rule, which must be adhered to.

Manzon Allah ﷺ bai aikata shi ba, ko ya kaurace masa da kansa ba, domin ba a bar al'amarin ga ra'ayinsa ba; a maimakon haka wahayi ne, kuma yana cikin abin da ake koyi da shi. Kamar yadda Manzon Allah ﷺ ya zama dole ya takaita kansa da shi, haka ya wajaba mu ma mu takaita kanmu da shi.

The Messenger 􀁕 did not do it or abstain from it of his own accord because the matter has been left to his discretion; rather it is revelation and it comes under the sphere of emulation. Just as the Messenger 􀁕 had to restrict himself to it, it is incumbent on us to restrict our self to it.

Haka kuma maganar Manzon Allah ﷺ a lokacin da yake neman Nusrah daga kabilu; "Ya kabilar fulani, lallai ni Manzon Allah ne aka aiko ni zuwa gare ku. Yana umurtar ku da bauta wa Allah, kada ku haɗa wani abokin tarayya da Allah, kuma ku watsar da gumakan da kuke bautawa baya gare Shi; ku yi imani da ni kuma ku kare ni (a wata riwayar kuma 'ku taimake ni') har sai na iya isar da abin da Allah ya aiko ni da shi." [Sirar Ibn Hisham]. Ya ﷺ bayyana a cikin wannan hadisi cewa al'amarin umarni ne daga Allah ﷻ. Manzon Allah ﷺ yana bin wahayin da aka yi masa a wannan al'amari. Babu wani abu da ya fi nuna hakan kamar yadda Manzon Allah ﷺ ya nace wajen neman Nusrah, duk da yawan ƙi da suka yi masa da tsananin da kuma munin amsar kabilun.

- Similarly, the saying of the Messenger 􀁕 when he used to seek the Nusrah from the tribes; “O such and such tribe, indeed I am the Messenger of Allah sent to you. He orders that you should worship Allah, and not associate partners with Allah, and that you should discard the idols that you worship besides Him; and you should believe in me and protect me (also in one narration ‘support me’) until I can convey from Allah what He has sent me with.” [Sira of Ibn Hisham]. He 􀁕 clarified in this hadith that the matter is an order from Allah 􀀬. The Messenger 􀁕 used to follow the revelation in this regard. There is nothing more indicative of this than the Messenger’s insistence on seeking the Nusrah, despite the numerous rejections and the harshness and ugliness of the answer of the tribes.

Waɗannan misalai ne na ahkamin Shari'a masu alaƙa da hanya. Game da hanyoyi da salon da ake aiwatar da hukuncin Shari'a da su, ba a umarce mu da bin su ta wata takamaiman hanya ba a ƙa'ida. Maimakon haka, muna ɗaukar salo mafi dacewa da hanya mafi nasara wajen aiwatar da hukuncin Shari'a.

These are examples of ahkam Sharee’ah relating to the method. As for the means and styles with which the Shar’ee rule is implemented, we are not ordered to adhere to them in a specified manner in matter of principle. We rather undertake the most appropriate style and the successful means in implementing the Shar’ee rule.

Bayan haka, al'adar koyar da ilimi a wuri guda da Manzo 􀁕 ya kasance yana yi tare da muminai a cikin da'awarsa a Dar al-'Arqam, da kuma a wasu gidajensu da cikin kwaruruka. Dangane da mu, wannan wata ka'ida ce ta Shari'a da dole ne a bi, kuma an karɓi salon da ya dace da ita. Saboda haka, ana zaɓar da'irori ko iyalai a matsayin salon da ake ba da tunani a cikin hanya mai mayar da hankali. Ana tsayar da wani lokaci na mako-mako dominsu, kuma ana ƙayyade adadin mutane a cikin halaqah ko iyali tare da wani lokaci na musamman. Duk wannan ana yanke shawararsa ta hanyar da ta dace da mayar da hankalin tunani a zukatan matasan da'awa waɗanda suka yi imani da ita. Duk wannan an bar mana mu yanke shawara a kansa. Mukan tsara waɗannan abubuwa bisa abin da ya dace da cimma ka'idar Shari'a, wato samar da al'adar mayar da hankali.

Thus, the concentrated culturing the Messenger 􀁕 used to undertake with the believers in his da’wah in dar al-’Arqam, in some of their houses and in the valleys. In respect to us, it is a Shar’ee rule that must be adhered to, and the appropriate style is adopted for it. Thus circles or families are chosen as a style in which the thoughts are given in a concentrated manner. A certain weekly time is fixed for them, and the number of people in the halaqah or family is set down together with a certain period of time. All of this is decided in the manner that is suitable for the concentration of thoughts in the minds of the youth of the da’wah who believe in it. All of this has been left to us to decide. We set these things according to what suits the realisation of the Shar’ee rule, which is to bring about the concentrated culture.

Manzon Allah ﷺ ya kasance yana gabatar da kansa da da'awarsa ga mutane a kasuwannin Makkah a bayyane. Idan mu ma muna yin haka, sai mu karɓi salon da ya dace, kamar gabatar da jawabai, ko yada manufa a taron jama'a, ko a lokutan bukukuwan mutane da lokutan baƙin ciki da wahala. Ana amfani da hanyoyin da ake da su, kamar littattafai, mujallu, takardun talla da kaset, ko kuma ta hanyar magana kai tsaye. Dukkan waɗannan hanyoyi ne da aka halatta.

The Messenger 􀁕 used to offer himself and his da’wah to the people in the markets of Makkah publicly.When we ourselves do that, we adopt the fitting style, such as giving speeches, or spreading the idea in social gatherings, or on occasions such as people’s festivals and moments of grief or distress. The available means are utilised such as books, magazines, leaflets and cassettes or by live speaking. All of these are permitted means.

Haka kuma, lokacin da Manzon Allah 􀁕 ya tafi Ta'if don neman taimako (nusrah), ko ya tafi da ƙafa ko a kan doki ko ya yi amfani da wata hanyar sufuri, waɗannan ba sa cikin abin da ake kwaikwayo. An bar hanyoyin ga zaɓinmu ba tare da wani ƙayyadewa daga Shari'a ba.

Likewise when the Messenger 􀁕 went up to Taif to seek the Nusrah, whether he went on foot or horseback or he used any other means, they are not within the sphere of emulation. The means have been left to our discretion without any specification from the Shar’a.

Saboda haka, wajibi ne a gare mu mu san cewa hanyar Manzon Allah ﷺ ta ƙunshi hukunce-hukuncen Shari'a da wahayi ya tsara, wanda bai karkata daga cikinsu ba ko da kaɗan. Haka nan wajibi ne mu ma kada mu karkata daga cikinsu ko da kaɗan. Abin da kawai yake canzawa shi ne hanyoyi, siffofi da salon da aiwatar da hukuncin Shari'a ke bukata. Waɗannan an bar su a hannunmu mu yanke shawara a kansu, kamar yadda aka bar su ga Manzon Allah ﷺ ya yanke shawara a kansu.

Therefore, we are obliged to know that the method of the Messenger 􀁕 consists of Shar’ee rules determined by the revelation, which he did not deviate from, even by a hairbreadth. We are also obliged not to deviate from them by a hairbreadth. All that changes is the means, forms and styles that the implementation of the Shar’ee rule necessitates. They are left to us to decide, just as they were left to the Messenger 􀁕 to decide.

Hakika, kafa dar al-Islam wata doka ce ta Shari'a. Akwai wadanda suke ganin cewa hanyar kafa Daula al'amari ne na salo, kuma an bar mana mu ne muke tsara ta. Saboda haka, za mu iya aiwatar da duk wani aiki da zai kai ga kafa dar al-Islam. Misali, za mu iya taimakon talakawa, kiran mutane zuwa ga kyawawan dabi'u, gina makarantu da asibitoci, kira zuwa ayyukan alheri, ko yakar masu mulki ko neman shiga cikin mulki. Duk wadannan karkacewa ne daga koyi da shi ﷺ lokacin da ya bi umarnin Ubangijinsa wajen bin hanyar kafa dar al-Islam. Kamar yadda Manzon Allah ﷺ ya bayyana da'wah a fili biyayya ga umarnin Allah (SWT), haka mu ma wajibi ne mu bayyana ta; in ba haka ba, za mu kasance daga cikin wadanda suka karkata. Kamar yadda Manzon Allah ﷺ ya hana hannunsa daga yaki, bai kuma yarda Musulmi su dauki makamai ba, haka nan mu ma wajibi ne mu bi hakan. Kamar yadda Manzon Allah ﷺ ya nemi Nusrah, mu ma wajibi ne mu neme ta ta irin wannan hanya, duk da bambancin yanayin zamani. Gabaki daya, kamar yadda Allah (SWT) ya tsara matakan hanyar ga ManzonSa ﷺ, haka nan an tsara su a gare mu. Saba musu ko rashin bin su ana ganinsa a matsayin take Shari'a.

Indeed, establishing the dar al-Islam is a Shar’ee rule. There are those who think that the method of establishing the State is a matter of style and that it is left to us define. Hence we can undertake any kind of action that leads to the establishment of dar al-Islam. We can, for example, help the poor, call people to morals, build schools and hospitals, call to the virtuous acts, or fight the rulers or demand to participate in ruling. All of these are deviation from his 􀁕 emulation when he followed the order of his Lord in following the method to establish the dar al-Islam. Just as the Messenger 􀁕 publicly proclaimed the da’wah in compliance with the order of Allah 􀀬, we are obliged also to proclaim it; otherwise we will be from those who deviated. Just as the Messenger 􀁕 restrained his hand from fighting and did not permit the Muslims to bear arms, likewise we must also comply with that. Just as the Messenger 􀁕 sought the Nusrah, we must also seek it in the same manner, despite the different reality. In general, just as the steps of the method were defined by Allah 􀀬 to His Messenger, they are also defined to us. Contradicting them or not following them is considered to be a violation of the Shar’a.

Game da hanyar, ba a ba mu zaɓi ba. Shari'a ta bayyana mana manufa, da kuma hanyar cimma ta. Ba mu da wani zaɓi a cikin wannan al'amari sai biyayya.

With regards to the method we have not been given a choice. The Shar’a has defined for us the aim, as well as the method to achieve it. We have no choice in this matter other than to obey.

Saboda haka, nassoshin Shari'a kawai (Alqur'ani da Sunnah) ke da hujja wajen ayyana matakan wannan hanya. Ba mu barin wa hankali, yanayi ko maslaha wani sashi a cikin ayyana kowane daga cikin matakan.

Thus, only the Shar’ee texts (Qur’an and Sunnah) have the authority in defining the steps of the method. We do not leave to the mind, circumstances or interest (maslahah) any account in defining any of the steps.

Ana fahimtar nassin Shari'a bisa ga alamominsa na harshe, ba bisa ga son rai da karkatar mutane ba. Akasin haka, karkatarwarmu tana bin Shari'a, kuma mun wajaba mu manne da duk abin da ya faranta wa Allah rai (SWT).

The Shar’ee text is understood according to its linguistic indications and not according to people’s whims and inclinations. Rather our inclinations follow the Shar’a, and we are obliged to adhere to whatever pleases Allah 􀀬.

Saboda haka, wajibi ne a gare mu mu fahimci tafarkin Manzon Allah ﷺ mu kuma tsaya a kansa daidai yadda ya bi shi, sannan mu bayyana matakan aikinsa da ayyukan da aka aiwatar a kowane mataki.

Therefore, it is incumbent on us to understand the method of the Messenger 􀁕 and stick to it exactly as he proceeded on it, and also to define the stages of his work and the actions carried out in every stage.

A haka, a matakin tarbiyya (ilmantarwa), Manzon Allah ﷺ ya yi ayyuka — kamar tuntuɓar mutane, tattara waɗanda suka yi imani da shi a wani wuri ɓoye, da kuma dagewa a kan tarbiyyarsu. Mu muna bin asalin waɗannan ayyuka a matsayin dokokin Shari'a da suka fito daga Allah (SWT), kuma game da waɗannan ayyuka mu kanmu muna zaɓar hanyoyi da salon da ake bukata.

Thus, in the cultural stage, the Messenger 􀁕 undertook actions - such as contacting individuals, gathering those who believed in him in a secret place and persevering in their culturing. We adhere to the asl (basis) of these actions as Shar’ee rules that have come from Allah 􀀬, and for these actions we choose the necessary means and styles ourselves.

A cikin matakin mu’amala, Manzon Allah ﷺ ya ɗauki matakai irin su bayyana da’wah a fili, aka saukar da ayoyi ɗari-ɗari suna kai hari ga akidu da al’adun ɓatanci, aka kai hari ga shugabannin Quraishawa da sunansu ko siffarsu, kuma shi ﷺ ya miƙa kansa ga kabilu.

In the stage of interaction, the Messenger 􀁕 undertook actions - such as proclaiming the da’wah publicly, hundreds of ayahs were revealed attacking the creeds and corrupt traditions, attacking the rulers of Quraysh by name or description, and he 􀁕 offered himself to the tribes.

Mu kuma muna bin ka'idar asali (tushen) na waɗannan ayyuka a matsayin dokokin Shari'a. Ga ayyukan mataki na farko — wato matakin al'adu — muna ƙara ayyukan mataki na biyu; inda ake gwagwarmayar hankali da siyasa, ɗaukar muradun Al'ummah bisa tushen Musulunci, da fallasa shirye-shiryen mulkin mallaka na kafirai da 'yan amshin shatansu, shugabannin masu wakiltar su; daidai yadda Manzon Allah ﷺ yake yi. Sannan muna zaɓar hanyoyi da salon da suka dace don waɗannan ayyuka.

We also adhere to the asl (basis) of these actions as Shar’ee rules. To the actions of the first stage -which is the cultural stage- we add the actions of the second stage; where the intellectual and political struggle, adoption of the Ummah’s interests on the basis of Islam, and exposing the plans of the Kaafir colonialists and their henchmen, the agent rulers; exactly as the Messenger 􀁕 used to do. Then we choose the necessary means and styles for these actions.

Lallai, koyi da hanyar Shari'a wajen kafa Khilafah ya kamata ya kasance daga lokacin da Manzon Allah ﷺ yana Makkah.

Indeed, the emulation (of the Shar’ee method) to establish the Khilafah should be from that period in which the Messenger 􀁕 was in Makkah.

Lokacin da Manzon Allah ﷺ ya fara wannan hanya ya kuma aiwatar da ayyuka a cikin ta, ya shiga cikin wulakanci, rauni, tashin hankali da cutarwa.

When the Messenger 􀁕 started on this method and undertook actions in the process, he went through humiliation, weakness, violence and harm.

Duk da haka ya yi aiki ba dare ba rana da ƙudiri mai ƙarfi. Umarnin Allah 􀀬 yakan zo masa, sai ya yi ƙoƙari wajen aiwatar da shi. Lalle wanda ya nisanta kansa daga bin hanya madaidaiciya, musamman bayan ya ji faɗin Allah 􀀬:

Yet he worked relentlessly with firm resolve. The order of Allah 􀀬 would come to him and he would strive to implement it. Indeed, the one who he is far from following the correct path; especially after he has heard His 􀀬 saying:

"Saboda haka ka bayyana abin da aka umarce ka da shi a fili." [TMQ 15:94].

“Therefore proclaim openly that which you are commanded.” [TMQ 15:94].

Inda Allah (SWT) ya umurci Manzonsa ya isar da sako ne kawai bisa ga umurninsa, kuma ya ga kiran Manzon ﷺ ne saboda umurnin Ubangijinsa ba don ra'ayinsa ba. Wanda ya ce: 'Wannan hanya ba ta wajaba ba.' To idan hanyar ba ta wajaba ba, me ya sa Manzon ﷺ ya dauki matsayin da ya dauka, inda ya kalubalanci kafirai ya adawa da allolinsu, shugabanninsu, al'adunsu da tunaninsu? Bugu da kari, duk wannan ya faru ne karkashin shiriyar Alkur'ani. Da ya iya yin wa sarakuna zagon kasa ya rarrashe su, ko kuma ya bi munanan al'adun mutanensa, domin ya samu daraja a wurinsu. Hakika, da ya yi haka, da ya saba umurnin Ubangijinsa. An saukar da Alkur'ani, Manzon ﷺ kuma ya bi umurninsa. Allah (SWT) ya ce: "Tashi ka gargadi!" [TMQ 74:2]. Ya kai hari ga shugabanni, kamar yadda aka bayyana a baya: "Halakar da hannaye biyu na Abu Lahab, shi ma ya halaka!" [TMQ 111:1]. Alkur'ani ya kare Manzon ﷺ da fadinsa (SWT): "Kai (ya Muhammadu ﷺ) ba mahaukaci ba ne, ta alherin Ubangijinka." [TMQ 68:2]. Ya kuma bayyana halin kafirai: "Suna so ka yi sassauci a gare su, su ma su yi sassauci a gare ka" [TMQ 68:9]. Ya umurci Manzon ﷺ ya isar da sako ya gargadi Ummul-Qura, watau Makka da kewayenta, kuma ya hana shi ﷺ da wadanda suke tare da shi yin da'awah da karfin makami. Alkur'ani yana ci gaba da saukowa, Manzon ﷺ kuma yana tafiya bisa gare shi. To wane karin hujja ake bukata bayan wannan ga wanda ya ce hanyar ba ta wajaba ba?

Where Allah 􀀬 orders His Messenger to proclaim only in accordance with His command, and he has seen the Messenger’s 􀁕 calling because of the command of his Lord and not because of his own decision. The one who he says: ‘This method is not binding’. If the method is not binding then why did the Messenger 􀁕 have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts? In addition, all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger 􀁕 complied with His command. Allah 􀀬 said; “Arise and warn!” [TMQ 74:2]. He 􀀬 attacked the leaders, as explained previously; “Perish the two hands of Abu Lahab, and perish he!” [TMQ 111:1]. The Qur’an defended the Messenger 􀁕 with His 􀀬 saying; “You (O Muhammad 􀁕) are not, by the Grace of your Lord, a madman.” [TMQ 68:2]. It described the condition of the Kuffar; “They wish that you should compromise with them, so they (too) would compromise with you” [TMQ 68:9] He 􀀬 ordered the Messenger 􀁕 to proclaim and warn the Umm al-Qura, ie Makkah and its surroundings, and He 􀀬 forbade him 􀁕 and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger 􀁕 would proceed according to it.What more proof is needed after this for the one who says that the method is not binding?

Ma'anar cewa ba ya wajaba yana nufin cewa zaɓi ne. Hakan yana nufin cewa Manzon Allah ﷺ zai iya saɓa wa umarnin Allah 􀀬 cikin duk abin da aka saukar, ko cikin wani ɓangare nasa. Hakan ya faru ne saboda asali, shi ba a wajabta masa abin da ake saukarwa ba. Hakan yana nufin mu ma muna da zaɓi, ko mu bi tafarkin Manzon Allah ﷺ ko kuma wata hanya daban.

To say that it is not binding means that it is optional. That means that the Messenger 􀁕 could have gone against the order of Allah 􀀬 in everything that was revealed, or in a part. That is because in origin, he was not bound by what was being revealed. That means we also have a choice, whether to follow the method of the Messenger 􀁕 or any other method.

Wannan ra'ayi yana nesa da fahimta ta gaskiya da kuma koyi da aikin Manzon Allah ﷺ da hanyarsa ta canza abubuwa.

This view is far from the correct understanding and (correct) emulation of the action of the Messenger 􀁕 and his way of change.