Suna kawo hujja da hadisin "shugabanni marasa kyau", waɗanda Manzon Allah ﷺ ya umarta da a yi musu tawaye da makami idan ba su kafa shari'ar Allah ba.

They cite as evidence the hadith of “evil rulers” whom the Messenger 􀁕 has ordered to challenge with arms if they did not establish the rule of Allah 􀀬.

Dangane da wannan fahimta, wadanda masu goyon bayanta muke girmamawa duk da cewa ba mu yarda da su a wannan ra'ayi ba, muna cewa: duba manaat na hukuncin (abin da hukuncin ya zo don magancewa a zahiri) shi ne ke bayyana fahimta madaidaiciya. Hadisin yana magana ne a kan shugaba - Imam a Dar al-Islam - wanda aka ba shi bai'ah ta halal ta Shari'a, don haka ya zama Imam ta bai'ar Musulmi. Kasar da wannan Imam yake mulki Dar al-Islam ce, watau tana mulkinta da Musulunci, kuma tsaronta yana hannun Musulmi. Musulmi a wannan yanayi an umurce su da yi masa biyayya. Idan shugaban ya wuce iyaka game da abin da Allah ﷻ ya saukar, ya fara mulki a fili da dokokin kufurci, koda kuwa hukunci guda daya ne wanda ba shi da ko kamshin hujja (shubhat daleel), to an umurci Musulmi su kifar da shi da karfin makami. Ku yi tunani a kan ma'anar hadisin nan da yake batun tattaunawarmu, kuma hakan zai bayyana. Ya rawaito daga 'Awf b. Malik al-Ashja'i, ya ce: "Na ji Manzon Allah ﷺ yana cewa: 'Mafi alherin shugabanninku su ne wadanda kuke so, suma suna son ku; kuna yi musu addu'a, suma suna yi muku addu'a; mafi sharrin shugabanninku kuwa su ne wadanda kuke la'antarsu, suma suna la'antarku.' Suka ce: 'Ba za mu yake su ba ne?' Ya ce: 'A'a; muddin suna tsayar da Salla a cikinku.'" [Muslim ya rawaito]. Abin da ake nufi da tsayar da Salla shi ne aiwatar da dokokin Shari'a ta hanyar "baab tasmiyatul kul bi ismil juz'a" (ambaton gaba daya ta hanyar ambaton wani bangare nasa).

In response to this understanding, whose advocates we respect even though we disagree with them in this opinion, we say; the examination of the manaat of the hukm, (the reality for which the rule was revealed to treat) uncovers the correct understanding. The hadith deals with the ruler - the Imaam in dar al-Islam - who has been given a legitimate Shar’ee, bai’ah. Thus, he became an Imam through the bai’ah of the Muslims. The land that this Imaam ruled was dar al-Islam, ie it was ruled by Islam, and its security was in the hands of the Muslims. The Muslims in this instance are ordered to obey him. If the ruler happened to exceed the bounds with regards to what Allah 􀀬 has revealed, and began to openly rule by kufr laws, even if it is one hukm that has not even a semblance of an evidence (shubhat daleel), then the Muslims are commanded to overthrow him by arms. Contemplate the meaning of the following hadith, which is the subject of our discussion, and this will become clear. It has been narrated by ‘Awf b. Maalik al-Ashja’i who said “I heard the Rasool of Allah 􀁕 say; ‘The best of your leaders are those that you love, and they love you; you pray for them and they pray for you; and the worst of your leaders are those that you curse and they curse you.’ They said; ‘Should not then we fight against them.’ He 􀁕 said; ‘No; as long they establish the Salah amongst you.’” [Reported by Muslim]. What is meant by the establishment of the Salah is the application of the Shar’ee rules by way of “baab tasmiyatul kul bi ismil juz’a” (meaning the whole by mentioning a part).

Amma game da mai mulki a dar al-kufr, yanayinsa ya bambanta gaba ɗaya. Ba shi ne Imam na Musulmi ba, ko da yake shi ne mai mulkinsu, kuma ba a naɗa shi ta hanyar halal kamar yadda Shari'a ta tanada ba, kuma bai taba ɗaukar alkawarin kafa dokokin Musulunci a rayuwarsu ba, duk da cewa wajibi ne a kansa.

As for the ruler of dar al-kufr, his reality is completely different. He is not the Imaam of the Muslims, though he is their ruler, and he has not been appointed in the lawful manner as the Shar’a stipulates, and he never committed himself to establishing the Islamic rules in their life, even though it was an obligation upon him.

Idan muka duba ga halin da muke ciki, za mu ga cewa ba ya isa a dauki makami a cikin tsarin canji ba. Lamarin ya wuce batun canza mai mulki zuwa batun yin mulki bisa Musulunci. To wa zai dauki nauyin da ke kansa? Yana bukatar shugabanni masu hikima da kuma wata kafar siyasa ta Musulunci.

When we look also at our reality, we find that it is not enough to bear arms in the process of change. The issue has gone beyond the changing of the ruler to the issue of ruling by Islam. So who will undertake its responsibilities? It requires statesmen and an Islamic political medium.

Batun yin mulki da Musulunci ba abu ne mai sauƙi ba, har a ce duk wani shugaban soja zai iya ɗaukar sa, duk da cewa yana da ƙwarewa a fagen soja, kuma duk da cewa yana da gaskiya ga Musulunci. Yana buƙatar ƙwarewa, fahimta, bibiya, da fahimtar Shari'a mai zurfi. Hanyar Manzon Allah ﷺ ita ce ke tabbatar da duk waɗannan.

The issue of ruling by Islam is not easy, such that any military leader can undertake it, however competent he may be militarily, and however sincere he may be to Islam. It requires experiance, understanding, pursuance, and a distinguished Shar’ee understanding. The method of the Messenger 􀁕 ensures all of this:

Yana tabbatar da cewa za a samar da shugaba kuma ɗan siyasa musulmi na musamman, wanda ya shafe shekaru masu yawa yana ɗaukar da'awah kafin kafa Daular Musulunci. Ya san dabaru, yaudara da makirci na ƙasashen kafirai, don haka ba za a yaudare shi ba.

- It ensures that the extraordinary Muslim politician and leader is produced, who has years of experience spent in carrying the da’wah before the establishment of the Islamic State. He knows the tricks and deception, and cunning of the Kaafir states such that he is not deceived.

Zai iya kare jiha da kuma bunkasa jiha zuwa matsayin da ya dace da ita a tsakanin sauran jihohin duniya, a matsayin jiha mai shiryarwa kuma mai bin shiriya, da kuma Khilafah ta adalci bisa tafarkin Annabta ﷺ.

He will then be able to protect the state and develop the state to the role befitting its position amidst the other states of the world as a guiding and guided state, and a righteous Khilafah on the way of the Prophethood.

Zai tabbatar da samar da matasa masu gaskiya (Shabaab) waɗanda za su ɗauki nauyin da'awah kafin kafuwar Daula, ta yadda su, tare da sauran Musulmi masu damuwa da al'amuran da'awah, za su kafa matsakaicin siyasar Musulunci, kuma daga cikinsu za su fito da walis (gwamnoni), Ameer na Jihaad, jakadu da waɗanda za su ɗauki da'awah zuwa ga mutane a sauran ƙasashe.

- It will ensure the production of sincere Shabaab who will carry the burden of the da’wah before the establishment of the State, such that they, with others of the Muslims who are concerned about the matters of the da’wah, form the Islamic political medium, and from them will come the walis (governers), Ameer of Jihaad, ambassadors and those who carry the da’wah to the people in other states.

Zai samar da tushe mai faɗi wanda zai rungumi Musulunci da jiha, kuma ya kare su.

- It will generate the popular base, which will embrace Islam and the state and protect it.

Zai tabbatar da cewa masu ƙarfi da aka horar da su sosai, waɗanda ƙarfinsu zai ƙaru idan jama'a suka tsaya a gefensu ba a kan su ba, musamman idan suka fahimci cewa mai mulki, tsarin mulkin da ke tare da shi, da ƙarfin da ya dogara da shi, ƙarfi ne a gare su, wanda ke aiwatar da abin da Allah 􀀬 ya wajabta musu game da aiwatar da Musulunci da ƙarfafa addini.

- It will ensure the well trained people of power, whose strength will increase when the people stand by their side and not against them, especially when they realise that the ruler, the ruling apparatus with him and the power which he depends on is a force for them, that undertakes what Allah 􀀬 has imposed on them in terms of applying Islam and strengthening the deen.

Bugu da ƙari, aikin soja yana buƙatar kuɗi, makamai da horo.

Furthermore, the armed work requires money, weapons and training.

Wannan zai ɗora wa ƙungiyar nauyi fiye da kima, don haka za ta fara neman taimako daga wasu. Wannan ita ce matakin farko zuwa gazawa. Musulmai sun gwada wannan hanya, kuma ta jawo musu cutarwa mai yawa. Ba ma wannan kawai ba, har ma furucin "gwada" da aka yi amfani da shi a nan kuskure ne.

This will overburden the movement, hence it will be tempted to resort to others for assistance. This is the first step to failure. The Muslims have tried out this path, and it caused them much harm. Not to mention that the expression “try out” is itself erroneous.

Lokacin da muke cewa daukar makamai ba hanyar Shari'a ba ce ta canza abubuwa, wannan ba don kare shugabannin azzalumai da ba su damu da Musulmai ko kadan ba. Maimakon haka, don kare wasu 'yan'uwanmu masu gaskiya cikin addini ne, muna son hada kokarinsu wajen aikin Shari'a da ake bukata. Muna tunatar da su cewa Manzon Allah ﷺ ya hana sahabbansa a Makka amfani da makamai lokacin da ya ce: "An umarce ni da yin afuwa, don haka kada ku yi yaki." [Sirah Ibn Hisham]. Haka kuma akwai wahayin Allah Mai girma da daukaka cewa: "Ba ka ga wadanda aka ce musu su kame hannayensu (daga yaki) su yi Sallah, su ba da zakka, amma sai ga shi an wajabta musu yaki..." [TMQ 4:77]. Ta haka ne muke samun shaidu da yawa na Shari'a da ke tabbatar da bin hanyar Manzon Allah ﷺ a da'awa. Duk wani kari, ko rage, ko canji, ko gyara, ko sauyi zai yi mummunan tasiri ga da'awa, da kungiya, da Al'ummar Musulunci. Saboda haka, mun jaddada muhimmancin nazari mai kyau na Shari'a da hanyar Manzon Allah ﷺ, domin a cimma mafi kyawun koyi da Manzon Allah ﷺ. Allah ne zai nuna mana hanya madaidaiciya.

When we say that carrying weapons is not the Shar’ee method of change, this is not to spare those unjust rulers who do not care about the Muslims at all. Rather, it is to spare some of our sincere brothers in the deen, we wish to unite their efforts in the required Shar’ee work. We remind them of the fact that the Messenger 􀁕 forbade his companions in Makkah from using weapons when he said; “I have been ordered to forgive, so do not fight.” [Sirah Ibn Hisham]. Furthermore there is the revelation of His 􀀬 saying; “Have you not seen those who were told to hold back their hands (from fighting) and perform the Salah, and give zakah, but when the fighting was ordained for them...” [TMQ 4:77] In this manner, we find many corroborative Shar’ee evidences, which confirms following the method of the Messenger 􀁕 in the da’wah. Any addition, omission, change, alteration, or modification will have a bad effect on the da’wah, group and the Islamic Ummah. Thus, we have insisted on the importance of the proper study of the Shar’a and the method of the Messenger 􀁕, in order to achieve the best emulation of the Messenger 􀁕. It is for Allah 􀀬 to show us the right way.