Hanyar Musulunci wajen fahimtar ahkaam ta dogara ne a kan: zurfafa fahimtar matsalar, sannan dawo da nazari da fahimtar hujjojin shari'a da ake bukata domin magance matsalar, kuma a karshe, cire hukuncin daga wadannan hujjoji.

The method of Islam in understanding the ahkhaam is based upon: the deep understanding of the problem, followed by the retrieval, study and understanding of the shar’ai evidences required for the treatment of the problem, and finally, the deduction of the hukm from these evidences.

Saboda haka, kasancewar ƙungiya (ko hizb) da ke aiki don canji yana da alaƙa da halin da take ciki, dangane da wajabcin ɗaukar hukunce-hukuncen Shari'a da ake buƙata don canza wannan halin da take ciki.

Thus, the presence of the group (or hizb) that works for change is related to the reality in which it exists, in respect of the necessity of adopting the Shar’ee rules that are necessary to change that particular reality in which it exists.

Fahimtar gaskiya tana bukatar mutum ya yi nazari mai zurfi a kanta.

Understanding the reality demands that one undertakes thorough study of it.

Fahimtar Shari'a na buƙatar ayyana tushen dalilan Shari'a, da fitar da ƙa'idodin Usūl waɗanda su ne dokokin da ake bi wajen yin istinbāṭ (cire hukunce-hukunce daga dalilai). Wannan tsari na istinbāṭ yana buƙatar Mujtahid wanda yake da ikon yin amfani da ƙa'idodi a kan abubuwan da suke faruwa a zahiri, da kuma aiwatar da hukunce-hukunce bisa ga 'illarsu (dalilan Shari'a).

Understanding the Shar’a requires the defining of the sources of the Shar’ee evidences, and the extraction of the principles of Usool that are the laws according to which deduction takes place. This process of deduction requires a Mujtahid who has the ability to apply the rules upon their respective realities and to enforce the rules according to their ‘illah (divine reasons).

Saboda haka, kafa duk wata ƙungiya ko jam'iyya tana da alaƙa da halin da ake ciki a cikin al'ummar da ta fito. Jam'iyyar tana nufin sauya wannan hali, don haka tana mai da shi abin tunaninta da kuma abin sauyi. Saboda haka, jam'iyya ko ƙungiya tana da wajibi ta yi nazarin halin da ake ciki sosai kuma cikin zurfi da daidaito, ta kuma gano matsalolin da ya zama dole a warware su. Matsaloli suna da yawa, don haka ya zama wajibi a bambance tsakaninsu. Dole ne a bambance tsakanin matsalolin da suka kasance sakamakon wasu matsaloli, da kuma matsalolin da suka haifar da waɗannan sakamako. Wannan yana buƙatar a bambance tsakanin matsala da bayyanarta ta waje; tsakanin babbar cuta da alamominta. Da irin wannan fahimta, mutum zai iya tantance babbar cutar da alamomin da suka samo asali daga gare ta. Bayan gano cutar, sai a koma kan neman maganinta.

Thus, the establishment of any group or party is linked to the reality in which it has emerged. The party aims to change the reality, so it makes it the object of its thought and the object of change. Consequently, the party or group is obliged to study the reality in a deep and precise manner and identify the problems that must be solved. The problems are multitudinous so it is necessary to differentiate between them. One must distinguish between the problems that were the result of other problems, and the problems that caused those results. This requires a distinction to be made between a problem and its apparent appearances; between the main illness and its symptoms. With this type of understanding, one will determine the main illness and the symptoms that resulted from it. After identifying the illness, one must move to identifying the cure.

Anan muna so mu yi kwatancin likita mai ƙwarewa; bai kamata alamomi su ruɗe shi ba wajen gano babbar cuta. Idan mutum yana da cuta a cikin cikinsa, wannan kuma yana sa shi ya yi wani martani, wannan martanin kuma yana haifar da bayyanar kurji a fata tare da zazzabi. Idan likita ya gamsu kawai da magance kurji da zazzabin ta hanyar rubuta magungunan da suka dace, ba kuma ya magance cikin ba, to maganinsa ya gazawa kuma ya kasa warkar da cutar. Dole ne likita ya fara magance asalin matsalar, wato cutar da ke cikin ciki. Idan aka magance wannan, to cutar za ta tafi tare da alamominta. Bayan haka, likita zai yanke shawara ko alamomin za su bukaci magani ko a'a. Suna iya ɓacewa ta atomatik kawai ta hanyar magance cutar da ta haifar da su, ko kuma wasu alamomi na iya ci gaba da kasancewa, kuma suna iya buƙatar magani. A kowane hali, maganin alamomin zai zama aiki na ɓangare ɗaya kawai; kuma tattaunawar ta ci gaba kamar yadda take a baya.

Here we would like to make an analogy with the skilled doctor; he should not be deceived by the symptoms when diagnosing the main illness. If a man has a disease of his stomach and this leads him to have a reaction, this reaction leads to the appearance of a skin rash with a fever. If the doctor is content just to treat the skin rash and fever by prescribing the appropriate medicine, and if he doesn’t treat the stomach, then his treatment is deficient and he has failed to cure the disease. The doctor must first treat the origin of the problem, which is the disease in the stomach. When this is treated, then the disease will go, together with its symptoms. After that, the doctor will decide whether the symptoms will require treatment or not. They may clear up automatically just by treating the disease that caused them, or some symptoms might remain and they may require treatment. In any case, the treatment of the symptoms will only be a partial job; and so the discussion continues as before.

Haka ya shafi gaskiyar da muke rayuwa a cikinta yau. Mun sani cewa a zahiri, akwai manyan matsaloli na asali, wadanda kuma suka haifar da wasu matsaloli da yawa na gefe. Daya daga cikin manyan matsalolin asali da ke damun Ummah a yau shi ne cewa mulkin Allah {SWT} ba shi da wani matsayi a rayuwar Musulmai. Wannan ya haifar da matsaloli da dama na gefe kamar; talauci (wanda ke tasowa daga zalunci), jahilci, yaduwar ayyukan assha, da mamayar alaka marar kyau. Game da wannan, Allah {SWT} ya bayyana babban dalili; "Duk wanda ya juya baya ga Tunatarwa ta, to lallai yana da rayuwa mai wahala." [TMQ 20:124] Wadannan matsaloli na gefe suna wanzuwa ne saboda kasancewar wannan gaskiya. Sauyi na dindindin kuma mai tushe ba zai iya faruwa ba sai an fara canja wannan gaskiyar. Ba za a iya kawar da illolin komawa ga abin da Allah {SWT} bai saukar ba ba, sai aikin ya mayar da hankali kan komawa ga tsarin rayuwar Musulunci, ta hanyar sanya Akidar Musulunci ta zama akida ta siyasa da za ta jagoranci dukkan ayyukan Musulmai a rayuwa, bisa umarni da hani na Allah {SWT}, tare da tura su su kafa mulki da abin da Allah {SWT} ya saukar.

The same apply to the reality that we live in today. We know that in reality, there are fundamental problems, which in turn have created many other peripheral problems. One of the fundamental problems that afflicts the Ummah today is that Allah’s 􀀬 sovereignty has no pressence in the life of the Muslims. This has resulted in many partial problems such as; poverty (which arises from injustice), ignorance, the spread of immoral acts and the dominance of corrupt relationships. Regarding this Allah 􀀬, clarifies the main cause; “Whosoever turns away from My Reminder verily, for him is a life of hardship.” [TMQ 20:124] These partial problems exist because of the presence of this reality. The permanent and radical change cannot take place until this reality is changed first. One cannot eliminate the effects of referring to other than what Allah 􀀬 has revealed, until the work focuses on resuming the Islamic way of life, by making the Islamic ‘Aqeedah a political creed that guides all the Muslims’ actions in life, according to the orders and prohibitions of Allah 􀀬, and pushes them to establish the rule by what Allah 􀀬 has revealed.

Saboda haka, babban matsalar ba ta ilimi ba ce, ba kuma ta ɗabi'a ko tattalin arziki ba. Babban al'amarin ba shi ne kwato haƙƙoƙin Musulmi ba, ko ƙarfafa matsayinsu na zamantakewa, tattalin arziki ko soja. A maimakon haka, al'amarin shi ne al-Hakimiyyah (ikon mulki) ta fuskar akida da kuma ta aiki.

Hence, the fundamental problem is not educational, ethical or economic. The fundamental issue is not salvaging the rights of Muslims and strengthening their social, economic or military position. Rather the issue is al-Hakimiyyah (the sovereignty) in its creedal and practical aspects.

Wannan iko na Allah ne kaɗai 􀀬, saboda haka a zahiri dole ne mu dawo da amincewar Musulmai ga dokokin addinin Musulunci. Dole ne mu mayar da abin da ya ɓace daga cikin ‘Aqeedah a zukatansu; da sha'awar kafa tsarin da ke fitowa daga ‘Aqeedah a cikin rayuwarsu; da marmarin Aljannah da kwadayinta, da tsoron Jahannama da kuma neman tsira daga gare ta, da kuma damuwa game da halin dukkan Musulmai - da duk ɗan Adam - ta hanyar ‘Aqeedah ta Musulunci.

This sovereignty is only for Allah 􀀬, so in the reality we must regain the confidence of the Muslims in the rules of their Islam. We must restore what has been lost from the ‘Aqeedah in their hearts; the interest in establishing the system that emanates from the ‘Aqeedah in their life; to long for Jannah and yearn for it, and to fear Jahannam and escape from it, and to have concern for the conditions of all the Muslims - and the whole of mankind - through the Islamic ‘Aqeedah.

Tare da irin wannan fahimta, ƙungiyar za ta bayyana babbar matsalar, kuma za ta sani tabbas cewa idan aka magance wannan cuta, to dukkan alamominta za su ɓace. Saboda haka, muhimmancin samun wayewa game da gaskiyar al'amari a bayyane yake.

With such an understanding, the group will define the fundamental problem and know with certainty that when this disease is treated, then all the symptoms will be eliminated. So, the importance of having awareness of the reality is clear.

Wannan shi ne abin da malaman Usuli ke kira da Manat (hakikanin al'amari). Yana da muhimmanci a bincika Manat kafin a fara kawo dalilan Shari'a.

This is what the Usuli scholars term the Manat (reality). It is imperative that one scrutinises the Manat before starting to bring the Shar’ee evidences.

Samun sanin gaskiya da fahimtarta ya fi wahala fiye da fahimtar hukunce-hukuncen da suka shafe ta. Yana bukatar daidaito, domin idan muka yi kuskure wajen fahimtar gaskiyar - sannan wannan kuskuren ya zama ya shiga zukatanmu - kuma muka fara neman dalilan Shari'a don magance wannan gaskiyar, babu makawa za mu kawo dalilan da ke magance gaskiyar kuskuren da ke cikin zukatanmu, ba ainihin gaskiyar da muke rayuwa a cikinta ba. Don haka za mu kasance mun kawo dalilai marasa dacewa da gaskiyar.

Gaining awareness of the reality and understanding it is more difficult than understanding the rules that relate to it. It requires precision, because if we make a mistake in understanding the reality - and this misunderstanding is imprinted in our minds - and then start searching for the Shar’ee evidences to treat this reality, we will inevitably bring evidences that treat the erroneous reality imprinted in our minds, not the actual reality in which we live. Hence we will have brought evidences not relevant to the reality.

Fahimtar gaskiya tana buƙatar amfani da hankali. Ba a yarda a mai da gaskiya ta zama tushen tunaninmu ba. Ba ya kamata a samu mafita da ke fitowa daga gaskiyar zahiri ba. Maimakon haka, ya kamata a fahimci gaskiya kamar yadda take, a cikin yanayinta na gaskiya.

Understanding the reality necessitates the use of the mind. It is not allowed to make the reality the source of our thinking. There should be no solutions arising from the reality. Rather, the reality should be understood as it is, in its true state.