Suna kuma cewa Manzon Allah ﷺ ya kira mutane zuwa bautar Allah (SWT) kuma bai kira mutane zuwa kafa Daular Musulunci ba; ko kuma babban al'amari shi ne bautar Allah (SWT) ba Daular Musulunci ba; ko kuma ba shi da muhimmanci a kafa Daular Musulunci, amma yana da muhimmanci a bauta wa Allah (SWT). Waɗannan su ne ra'ayoyinsu; ko kuma wani abu mai kama da haka.

They also say that the Messenger 􀁕 called people to the worship of Allah 􀀬 and did not call people to the establishment of an Islamic State; or that the central issue is the worship of Allah 􀀬 and not the Islamic State; or that it is not important to establish an Islamic State, but it is important to worship Allah 􀀬. These are their views; or something of the same nature.

Don't we need to explain what the reality of ibaadah is and how it is achieved in order to answer this objection? Note: I've rendered the sentence as an interrogative in Hausa rather than a flat statement, so it matches the English's grammatical form: "To respond" is an infinitive of purpose, and the original reads as a declarative. Since the instruction is to translate faithfully, here is the closer version: Don't we need to define the reality of ibaadah and how it is achieved in order to respond to this objection?

To respond to this objection we must define the reality of ibaadah and how it is acheived.

Allah ta yi halitta ga mutane domin su bauta masa. Saboda haka, ibada ita ce manufar da Allah ya halicci ɗan adam domin ita. Ma'anar "Laa Ilaaha illallah" ita ce: babu wanda ya cancanci a bauta masa sai Allah, duk abin da ba shi ba kuwa ƙarya ne, dole a ƙi shi, kuma wajibi ne mutum ya shaida hakan. "Muhammadur Rasulullahi ﷺ" na nufin cewa ibada da biyayya dole ne su kasance bisa abin da Muhammadu ﷺ kaɗai, Manzon Allah, ya zo da shi, kuma wajibi ne mutum ya shaida hakan.

Allah 􀀬 created mankind to worship Him. Thus, ibaadah is the objective for which Allah 􀀬 created the human beings. The meaning of, “Laa Ilaaha illallah” is the following: there is none to be worshipped except Allah 􀀬, and anything other than this is false and must be rejected and man must testify to this. “Muhammad rasoolullah”, means that the worship and obedience should be according to what only Muhammad 􀁕, the Rasool of Allah, has brought and man must testify to this.

Saboda haka, ‘ibadah (bauta) na Allah kaɗai ne, kuma ba zai yiwu ba sai kamar yadda Allah ya shar'anta, na abin da Manzon Allah kaɗai ya kawo, kuma wannan tushe ne wanda dole ne a tabbatar da shi a cikin kowane aiki ko magana a rayuwarmu.

Thus, ‘ibaadah (worship) is only for Allah 􀀬 and it cannot take place, except as legislated by Allah 􀀬 of what was brought only by the Rasool of Allah, and this is an origin that must be realised in every action or statement in our life.

Saboda haka, idan Musulmi ya aikata wani aiki a wannan duniya domin ya biya wata bukata tasa ko wata daraja da take a zahirin rayuwa, yana motsawa ne kawai saboda manufar biyan bukatunsa da sha'awoyinsa, waɗanda ana iya biyan su ta hanyoyi fiye da ɗaya.

Hence when the Muslim undertakes an action in this life to achieve a need for himself or a value which is in the reality of life, he moves solely for the motive of satisfying his needs and instincts, which can be satisfied in more than one way.

Yin haka, cika wannan bisa ga hanyar Shari'a, da takaita kai gare ta, da haɗa hakan da imani ga Allah (SWT), yana mayar da aikin Musulmi ibada.

Satisfying this in the Shar’ee way, and restricting oneself to it, and linking that with the belief in Allah 􀀬, makes the action of the Muslim a worship.

Tun da a bayan kowane aiki akwai biyan wata buƙata ko sha'awa, kuma buƙatun mutum suna da alaƙa da fannoni da yawa, to ya zama al'ada cewa ayyukan mutum za su rufe dukkan fannonin rayuwa.

Since behind every action there is the satisfaction of a desire or need, and mans needs are related to many areas, it is natural that the actions of man will cover all aspects of life.

Saboda haka, ‘ibaadah shi ne mutum ya daidaita ayyukansa bisa ga umarnin Allah da hanianinsa, kuma wannan dole ne a yi shi bisa imani da Allah kaɗai; wannan ne ya sa ‘ibaadah ya zama mai cikakken ma'ana, wanda ya haɗa dukkan ayyukan mutum.

Thus, ‘ibaadah is that man should direct his actions according to the orders and prohibitions of Allah 􀀬, and this must be done based on the belief in Allah 􀀬 only; this leads to the comprehensiveness of ibaadah which encompasses all of man’s actions.

Lokacin da ka ce wa Musulmi "ka bauta wa Allah", ba yana nufin kawai kana umurtar sa da yin salla ba, ko biyan zakka, ko yin hajji, ko aiwatar da abubuwan da malaman fiqhu (masana shari'a) suka sanya a cikin rukunin ibada ba.

When you say to a Muslim “worship Allah”, it does not mean that you are only instructing him to pray, pay zakah, make hajj or undertake things the fuqaha (jurists) have placed under the category of ‘ibadaat (worships).

Yana nufin cewa ya kamata ya yi biyayya ga Allah ﷻ a cikin dukkan abin da Ya umarta, kuma ya nisanci dukkan abin da Ya hana.

It means that he should obey Allah 􀀬 in everything He 􀀬 has commanded and refrain from everything He 􀀬 has forbidden.

Saboda haka, imani da Allah 􀀬 shi ne tushen ayyuka. Ibada tana kasancewa ne domin a karkatar da dukkan ayyuka bisa tushen imani da Allah 􀀬.

Thus, the Imaan in Allah 􀀬 is the origin of actions. The worship is for the sake of directing all the actions on the basis of belief in Allah 􀀬.

Saboda haka, dukkan addini ibada ne, kuma ibada na nufin mika kai ga biyayya.

Therefore, the whole deen is ‘ibaadah, and ‘ibaadah means submission.

Ma'anar mika wuya ga Allah 􀀬 shi ne bauta masa da kaskantar da kanmu ga umarnin Allah, Mai Sani Mai Cikakken Ilimi, kuma muna mika wuya gare shi 􀀬 da gamsuwa da biyayya.

The meaning of submitting ourselves to Allah 􀀬 is to worship Him and humble ourselves to the order of Allah, the All-Knowing and All-Aware, and we submit ourselves to Him 􀀬 with contentment and submission.

Saboda haka, wani ɓangare na bautawa da biyayya gare Shi 􀀬 shi ne umurni da kyakkyawa da hani daga mummuna, da yin Jihadi a hanyarSa a kan mutanen kafirci da munafunci, kafa addinin Allah a rayuwar Musulmi, yada da'awa a tsakanin dukkan mutane, da kare Musulmi; haka kuma yake a cikin salla, zakka da qiyamul-laili (sallolin dare na nafila).

That is why part of worshipping and obeying Him 􀀬 is, enjoining the ma’roof and forbidding the munkar, and engaging in Jihaad in His path against the people of kufr and nifaaq (hypocracy), establishing Allah’s deen in the life of the Muslims, spreading the da’wah between all people and protecting the Muslims; just as it is also in the prayer, Zakah and qiyaam (nightly devotional prayers).

Ibadar Allah 􀀬 ta haɗa da dukkan ayyukan mutum, waɗanda Musulmi yake aikatawa bisa ga hakikanin halin da yake rayuwa a cikinsa. Idan hakikanin halin shi ne Musulmi ba ya sallah, to kiran shi zuwa sallah kira ne zuwa ibada, kuma gayyatarsa zuwa azumi gayyata ce zuwa ibada, haka kuma gayyatarsa zuwa saye da sayarwa bisa ga Shari'ar Musulunci gayyata ce zuwa bautar Allah 􀀬. Tun da imani da Allah 􀀬 shi ne asalin kowace ibada, to kiran mutane zuwa sallah ko azumi dole ne a riga shi da tada imani a cikin mutumin da ake yi wa da'awah, da kuma sanya wannan imani ya zama abin motsawa ga ɗaukar alkawari da kuma mai sarrafa ayyuka.

Worshipping of Allah 􀀬 includes all actions of man, which the Muslim undertakes according to the reality in which he lives. If the reality is that the Muslim does not pray then calling him to pray is a call to worship, and inviting him to fast is an invitation to worship, and inviting him to buy and sell according to the Islamic Shar’a is an invitation to worship Allah 􀀬. Since Imaan in Allah 􀀬 is the origin of every worship, then calling people to prayer or fasting must be preceded by provoking the Imaan in the person who is given da’wah, and making this Imaan the impetus for commitment and the controller of actions.

Haka kuma kira zuwa ga kafa Musulunci da yin hukunci da abin da Allah ya saukar, waɗanda suke daga umarnin Allah, kuma wajibi ne a bi su. Duk mai imani da Allah ne yake aiwatar da su. Kiran zuwa ga waɗannan umarni dole ne a riga shi da kiran zuwa ga imani da Allah. Wannan shi ne zai tabbatar da bautar Allah a cikin wannan al'amari.

Likewise for calling people to the establishment of Islam and ruling by what Allah 􀀬 has revealed, which are from the orders of Allah 􀀬 and they must be obeyed. They are undertaken by the one who believes in Allah 􀀬. The invitation to these orders must be preceded by the invitation to believe in Allah 􀀬. This is what will realise the worship of Allah 􀀬 in this matter.

Tun da Musulmai a yau suna rayuwa ƙarƙashin tsarin kafirci wanda dokokinsa ba su samo asali daga Allah ﷻ ba, kuma Musulmi ba zai iya rayuwa irin ta Musulunci a ƙarƙashinsu ba, to kiran kafa addini (ad-din) yana wakiltar bautar Allah ﷻ, wanda ya kamata a jawo hankali zuwa gare shi kuma a kashe ƙoƙari a kansa.

Since the Muslims today live under kufr systems whose rules are not derived from Allah 􀀬, and the Muslim cannot live an Islamic way of life under them; then the call to establish the deen represents worshipping of Allah 􀀬, to which attention should be drawn and efforts spent.

Saboda haka, wajibi ne mu haɗa kiranmu zuwa ga bautar Allah (SWT) da matsalolin wannan zamani, waɗanda duk ana ganinsu a cikin kira zuwa ga komawa ga tsarin rayuwar Musulunci. Idan haka ta kasance, bautar Allah (SWT) za ta cika a mafi cikakken salo. Saboda haka, kiran kafa Daular Musulunci kiran kafa addini ne wanda shi ne ibada, kuma kira ne zuwa ga ibada. Wannan kuwa saboda umarni ne daga Allah (SWT) wanda muke yi wa imani; duk Musulmin da ya yi watsi da wannan yana sakaci ne a cikin bautar Allah (SWT).

Thus, we are obliged to link our call to Allah’s 􀀬 worship with the problems of this age, which are all reflected in the call to resume the Islamic way of life. Then the worship of Allah 􀀬 will be achieved in the most complete manner. Therefore, the call for the establishment of the Islamic State is a call for the establishment of the deen which is ‘ibaadah, and is a call for ‘ibaadah. This is because it is an order from Allah 􀀬 in whom we believe; the Muslim who ignores this is complacent in the worship of Allah 􀀬.

Saboda haka, hanyar da waɗannan mutane suka gabatar da wannan batu ba daidai ba ce, domin tana nuna cewa aiki don kafa Khilafah yana sabawa da ibada. Riƙe irin wannan ra'ayi hari ne a kan wani sashe na Alƙur'ani ta wani sashe, abin da Musulmi aka hana su yi.

Therefore, the manner in which this issue has been presented by those people is wrong, because it seems to imply that working to establish the Khilafah contradicts with ‘ibaadah. Holding such an opinion is an attack on part of the Qur’an by another part, which the Muslims have been forbidden from doing.