Hankali yana ba da hukunci iri ɗaya ga abubuwa masu kama da juna da waɗanda suke kwatankwacin juna. Shi ya sa ake yin kiyasi (qiyas) tsakanin abubuwa biyu da suke da kamanni iri ɗaya. Hankali kuma yana bambance tsakanin abubuwa daban-daban idan yana ba da hukunci, wato yana ba da hukunce-hukunce daban-daban ga abubuwa daban-daban.

The mind gives the same rule on similar and comparable things. That is why analogy is made between two things that have the same resemblance. The mind also differentiates between different things when giving judgement, ie it gives different judgements for different things.

Wannan yana saba wa qiyas shar'i (kwatanta bisa ka'idar shari'a), domin shari'a sau da yawa tana banbance tsakanin abubuwa masu kama da juna, kuma tana sanya abubuwa da yawa masu banbanci su zama iri ɗaya. Shari'a ta banbance tsakanin abubuwa masu kama da juna, kamar lokuta biyu daban. Saboda haka ta ba Laylatul Qadr (Dare na Ƙarfi) fifiko a kan sauran dare. Ta banbance tsakanin wurare masu kama da juna, kamar fifikon Makkah a kan Madina, da fifikon Madina a kan sauran wurare. Game da salla, shari'a ta banbance tsakanin raka'o'i huɗu da raka'o'i uku wajen gajarta salla. Saboda haka ta halatta a gajarta raka'o'i huɗu, amma ba ta ba da izinin gajarta raka'o'i uku ko biyu ba. Hankali ba zai iya yin kwatanta a cikin ɗaya daga cikin waɗannan abubuwa ba. Game da fitar maniyyi (ruwan haihuwa), wanda yana da tsarki, shari'a ta wajabta wanka (ghusl), amma ta umurci wanka na alwala (wudu') saboda fitar madhiyyi (ruwan sha'awa), wanda yana da najasa, duk da cewa dukansu suna fita daga wuri ɗaya. Ta sanya iddar matan da aka sake su ta zama haila uku, kuma iddar wadda mijinta ya rasu ta zama watanni huɗu da kwana goma, duk da cewa yanayin mahaifa iri ɗaya ne. Ta sanya ruwa da ƙasa iri ɗaya a fannin tsarkakewa, duk da cewa ruwa yana tsarkakewa ƙasa kuma tana ƙazantarwa. Ta sanya kisa ya zama hukuncin mai zina, mai kisan kai da mai ridda, duk da cewa sun bambanta.

This is contrary to the qiyas Shar’ee (Shar’ee analogy), because the Shar’a frequently differentiated between things that are similar, and made similar many things that are different. The Shar’a differentiated between similar things, such as two different times. Thus it gave preference to laylatul qadr (Night of Power) over other nights. It differentiated between similar places, such as the preference of Makkah over Madinah, and the preference of Madinah over other places. Regarding the salah (prayer), the Shar’a differentiated between four rak’aat and three rak’aat when shortening the prayer. Thus, it permitted four rak’aat to be shortened but did not give permission for three rak’aat or two rak’aat to be shortened. The mind cannot make comparison in any of these things. For the emission of the maniyy (semen), which is pure, the Shar’a obliged the ghusl (bath) but it ordered wudu (purification) for the emission of the pre-semenal fluid (madhy), which is impure, even though they are both emitted from the same place. It made the ‘iddah (waiting period) of the divorced women three menstrual cycles and the ‘iddah of the widower four months and ten days, even though the condition of the womb is the same. It made water and dust similar in terms of purification, even though water cleanses and dust dirties. It made death the punishment for the adulterer, the murderer and the apostate even though they are different.

Bugu da ƙari, Shari'a ta bayyana hukunce-hukunce masu tsayayye, waɗanda hankali ba shi da iko a kansu. Saboda haka, ta haramta sayar da zinare da zinare, face idan daidai suke ko kuma ta hanyar bashi.

In addition, the Shar’a has clarified rules, over which the mind has no say. Thus, it forbade the sale of gold with gold, if not equally or in credit.

Ya hana maza sanya zinariya amma ya halatta wa mata sanya ta, haka ma siliki. Ya haramta riba kuma ya halatta ciniki. Ya halatta kafiri ya shaida a cikin wasiyya (wasiyyoyi) amma ya sharadanta cewa mashaidin ya zama Musulmi a cikin sake aure bayan saki mai iya dawowa.

It forbade the men from wearing gold but allowed the women to wear it, and the same for silk. It forbade usury and allowed trade. It permitted the Kaafir to testify in wasiyyah (bequests) but stipulated that the witness be a Muslim in a remarriage after a revocable divorce.

Saboda haka ne 'Ali (Allah ya girmama shi) ya ce: "Idan ana daukar addini ta hanyar ra'ayi na kai, to shafa a kasan takalmi zai fi shafa a saman sa muhimmanci." Wadannan ka'idoji dole ne jam'iyya ko kungiyar da ke aiki don mayar da tsarin rayuwar Musulunci ta fahimce su. Dole ne hakan ya bayyana a al'adunta, ta yadda za ta fahimci gaskiyar lamari da kuma bayyana ta ga mutane, don su fahimci wannan gaskiya. Haka kuma dole ne ta bayyana majiyoyin Shari'a da ka'idojin Usul, ta karbe su, kuma matasanta su yi tarbiyya da su. Wannan saboda tsarin tsara tunaninsu dole ne ya ginu ne akan irin wadannan ka'idoji. Wannan kuma dole ne ya zama wani bangare na al'adun kungiyar. Haka kuma wajibi ne a karbi al'adar ilmi da Usul, wadda za ta kiyaye tsarkin wahayi da bayyanannen tunani, tare da cire duk wani abu da ba zai sa wahayi ya kasance a fili ba. Misali, ka'idoji irin su: "Ba a musanta cewa hukunce-hukunce suna canzawa bisa canjin zamani da wuri," da kuma - a ma'anarsa ta gaba daya - "Larura tana halatta abubuwan da aka haramta," da "Addini mai sassauci ne kuma mai ci gaba," da kuma "Duk inda akwai maslaha, to wannan ita ce shari'ar Allah." Hakika, wannan shi ne abin da kungiyar ke bukata ta karba a matsayin Usulinta, wanda zai jagoranci ra'ayinta da fahimtarta game da Shari'a, kafin ta karbi hukunce-hukuncen Shari'a da suka shafi aikinta, kuma biyayya gare su dole ne ta zama jagorarta da haskenta, domin ta faranta wa Ubangijinta rai.

That is why ‘Ali (may Allah honour him) said; “If the deen was to be taken by personal opinion, then masah (wiping) of the bottom of the shoe would be preferable to its top.” These principles must be understood by the group or party that works to resume the Islamic way of life. It must show in its culture how it understands the reality and clarifies it to the people, so that they can understand this reality. It must also define the Shar’ee sources and the Usuli principles, and adopt them and the shabab must be cultured with them. This is because the process of shaping their mentality must be based on such principles. This must also be part of the culture of the group. It is also inevitable to adopt an intellectual and Usuli culture, which will preserve the purity of the revelation and clarity of the thought, and remove anything that may not keep the revelation clear. For example, principles such as: ‘It is not renounced that rules change according to the change of the time and place’, and – in its comprehensive meaning - ’Necessities permit the forbidden things’, and ‘The deen is flexible and evolving’ and ‘Wherever there is an interest, that is the law of Allah.’ Indeed, this is what the group needs to adopt as its own Usul, which will govern its view and understanding of the Shar’a, before adopting the Shar’ee rules related to its work, and the adherence to them must be its guide and light, so as to please its Lord.

Mamaye na iya samun ijtihadai da yawa a kan mas'ala guda. Saboda haka, wajibi ne jama'a su karɓi hukunce-hukuncen Shari'a daga cikin mas'aloli masu sabani, bisa ga ƙarfin dalilansu, kuma su tsaya a kansu. Bayan haka, jama'ar ta sanar da Usulunta (ƙa'idodin shari'a) da Furu'anta (ƙa'idodin da ke biye da su). Ta kuma gina matasanta a kan wannan tsari, ta yi rayuwa da shi, ta tattauna da shi. Ta kuma yi ƙoƙarin jawo wasu su karɓe shi ta hanyar hujja da shawo kansu, kamar yadda ita kanta ta karɓe shi. Ta yi aiki don cimma manufarta bisa wannan tsari; in ba haka ba, za ta rasa kanta a fagen ilimi kuma ta yi tangarɗa a hanyar aikinta.

There may be many Ijtihaadaat on one issue. Therefore the group must adopt Shar’ee rules that are from the disputed issues based on the strength of their evidences, and must stick to them. After this the group announces its Usul (juristic principles) and Furu’ (the peripheral principles). It also builds its shabab with this culture, and proceeds in life with it and discusses using it. It wins others to adopt it via proof and persuasion as itself adopted it. It works to achieve its objective according to this culture; otherwise it will lose itself intellectually and stumble in its path of work.

Nazarin littattafai da tushe (Usul) sun fi nazarin hukunce-hukuncen Shari'a da suka shafi canji muhimmanci. Kungiyar za ta fuskanci matsaloli masu girma da wahalhalu a lokacin aikinta. Idan ba ta karɓi Usul cikin tsari da bisa hujjoji mafi ƙarfi ba, to za mu ga ta na karkata da sauri, tana canja abin da take riƙewa. Yana iya komawa ga shiga wasan dimokuradiyya tare da tsarin mulki na cin hanci da rashawa da ke wanzuwa, wanda shi ne ainihin matsalar kuma babban cikas a gaban da'wah. Za su yi haka ne da hujjar cewa akwai ƙa'ida da ta yarda da wannan hanya; cewa Musulunci yana da abin da ake kira Shura, wanda yake kama da Dimokuradiyya. Suna iya komawa ga bin addinan da suka gabata da ɗaukar abubuwa daga cikinsu, da hujjar cewa 'Shari'ar mutanen da suka gabace mu, Shari'a ce a gare mu.' Abin da ya sa ta koma ga wannan canji shi ne wahalar bin hanyar Shari'a ta gaskiya. Ko kuma tana iya ɗaukar ra'ayin cewa aikin, ta hanyar amfani da salon ƙungiyoyi, yana ba ta damar canja gaskiyar al'amura, sai ta shagala da salon a kan hanyar. Ko kuma tana iya dogara ga gwagwarmayar makami ba ga hukuncin Shari'a ba, saboda yanayi ya tilasta mata hakan.

Study of the sources and Usul has precedence over the study of Shar’ee rules related to change. The group will face immense hardships and difficulties during its course of work. If it did not adopt an Usul in a disciplined way and based on the strongest evidence, then we will see it wavering quickly and changing what it holds. It may resort to entering the democratic game with the existing corrupt system, which is the actual problem and the main obstacle in the face of the da’wah. They will do this, under the pretext that there is a principle which accords with this orientation; that Islam has something called Shura, which resembles Democracy. They may resort to complying with the previous religions and taking from them, under the pretext that ‘The Shar’a of people before us is a Shar’a for us.’ The thing that made it resort to this change is the difficulty in following the correct Shar’ee method. Or it may take the view that the work, by using the style of associations, enables it to change the reality, so it becomes preoccupied with the style at the expense of the method. Or it may rely on armed struggle and not the Shar’ee rule, because the circumstances have imposed that upon it.

Don haka, rungumar Usul da majiyoyi da bin tsayayyiyar hanyar Ijtihadi ta Shari'a ce za ta takaita ƙungiyar ga abin da Allah 􀀬 yake so, ba abin da gaskiyar lamari da yanayi suka wajabta ba, ko abin da maslaha ta bukata.

Thus, adopting the Usul and the sources and following the fixed Shar’ee method of Ijtihaad, is what will restrict the group to what Allah 􀀬 wants and not what the reality and circumstances impose, or what interest dictates.

Ta haka ne ƙungiyar, bayan ta bayyana hanyarta ta tunani na shari'a, sai ta kai ga bayyana hanyar aikinta. In ba haka ba, za ta watsu zuwa hanyoyi da yawa, kuma Allah (SWT) ba zai damu da waɗanda suka tafi hanyoyin da za su halaka a cikinsu ba.

In this manner the group, after defining its method of legislative thinking, arrives at defining its method of work. Otherwise it will diverge into many paths, and Allah 􀀬 will not show concern for those who diverged into paths where they would perish.

Ƙungiya ko jam'iyya, bayan ta bayyana tushen al'adunta da ka'idojin tafiyarta, dole ne ta matsa zuwa ayyana al'adunta bisa la'akari da waɗannan tushe da Usul ɗin da ta karɓa.

The party or group, after setting out the sources of its culture and controls, must move to define its culture in the light of these sources and the Usul that it has adopted.

Wajen nazarin majiyoyi da Usul, ƙungiyar dole ta tabbatar da cewa fahimtarta game da Shari'a ba ta gurɓata ba, kuma ba ta gauraya da wasu ra'ayoyi ba.

In studying the sources and the Usul, the group must ensure its understanding of the Shar’a is not impure or mixed up with other ideas.

Dole ne ya yi ƙoƙari ya cire duk abin da ba ya kare tsarkin wahayi, kuma ya yi ƙoƙari kada a shafe shi da son zuciya wajen fahimtar Shari'a, kada kuma ya bar hankali ya mallaki shari'anta. Ba zai yiwu a yi nazarin al'adun ƙungiya ba tare da nazarin tushen da aka gina ta a kansu, wato Usul ɗinta.

It must strive to remove anything that does not protect the purity of the revelation and it must strive not to be affected by whims in understanding the Shar’a and not allow the mind to be in control of the legislation. It is not possible to study the culture of the group without studying the sources or the Usul on which it is based.

Bisa ga abin da muka ambata a baya, dole ne ƙungiyar ta juya zuwa ga hakikanin halin da Ummah take ciki ta yi nazarinsa. Don haka sai ta yi nazarin tunani, motsin zuciya da tsarin da suke cikinta, domin ta san irin yadda jama'a suke mayar da martani da karɓar waɗannan tunani da tsarin.

Based on what we have mentioned previously, the group must then turn to the reality in which the Ummah lives and study it. Thus it studies the thoughts, emotions and the systems that exist in it, to know the extent of the people’s response and acceptance of these thoughts and systems.

Ummah ta sami harin tunani na Kufr, wanda Kafiri ya nuna shi a matsayin kuzarin da take bukata don dawo da lafiyarta. Ummah ta kasance a karkashin ikon masu mulki na tsana wadanda 'yan mulkin mallaka Kafirai suka dora a kan Musulmai, domin su mamaye arzikinta da hana duk wani aiki mai gaskiya barazana ga muradun su ko kuma jefa mulkin mallakarsu cikin hadari. Tun da Kafirin mulkin mallaka na Yamma ya san hatsarin aiki na gamayya da aka tsara ga wanzuwarsa da karfafuwarsa, sai ya yada tunane-tunane a tsakaninmu da ke kora mutane nesa da aiki na gamayya ko na jam'iyya. Maimakon haka, sai ya karfafa wa mutane gwiwa su yi ayyukan hadin kai na bangare, wadanda ke magance matsalolin gefe kamar talauci da lalacewar dabi'u. Haka kuma Kafirin Yamma ya girgiza amincewar Musulmai ga addinin su a matsayin mafita ta gaskiya ga matsalolin dan Adam, ta hanyar raba 'Aqeedarsu da rayuwarsu, ya tilasta musu wannan rabuwa, kuma ya hana su aiki don kawar da ita. Saboda haka, wajibi ne jam'iyya ko kungiya ta yi nazarin gaskiyar al'amura, da tunane-tunane, da motsin rai, da tsarin da ke cikinta, cikin zurfi da kuma daidaito. Wannan domin ta san kasar da take tsaye a kanta da yanayin wannan kasa, sannan ta san yadda za ta yi tafiya a kanta, da abin da take bukata na fartanya da kayan aiki don shawo kan cikas, da abin da take bukata na taki da sauran abubuwa domin dawo da karfin noman ta. Don haka dole ne a fara fahimtar gaskiyar al'amura. Wannan kanta zai zama muhimmin bangare na al'adar kungiyar, domin dole ne ya bayyana a fili ga kungiyar, kuma ta bayyana shi ga shabab da jama'a don kada su kasance cikin jahilci game da shi, sannan su fahimci daga baya muhimmancin mafita da kuma daidaitonta.

The Ummah has been attacked by the Kufr thoughts, which the Kaafir portrayed as the energy that she needs to regain her health. The Ummah has been controlled politically by the puppet rulers whom the Kaafir colonialists have imposed over the Muslims, in order to dominate her resources and prevent any sincere work from threatening their interests or endangering their colonisation. Since the western Kaafir colonialist is aware of the dangers of organised collective work to his own existence and consolidation, he spread thoughts amongst us that drive people away from collective or party work. Instead he encourage people to undertake partial associative actions, which treat the peripheral problems, such as poverty and corrupt morals. The western Kaafir has also shaken the confidence of the Muslims in their deen as the only true solution to the problems of man, when he separated their ‘Aqeedah from their life, forced this separation upon them, and prevented them from working to abolish it. Therefore, the party or group is obliged to study the reality, and the thoughts, emotions and systems present in it, in a deep and precise manner. This is in order to know the land upon which it stands and the nature of this land, and to know after that how to walk upon it, and what it needs in terms of pickaxes and tools to overcome the obstacles, and what it needs in terms of fertiliser and other substances to regain its fertility. So one must understand the reality first. This in itself will form an important part of the culture of the group, because it must be clear to the group and it must clarify it for the shabab and the people so that they are not ignorant of it, and they comprehend afterwards the importance of the solution and its correctness.

Bayan an bayyana halin hankali, siyasa da zamantakewar da Al'umma ke ciki, ƙungiyar takan ci gaba zuwa karɓar ra'ayoyi, fahimta da hukunce-hukuncen Shari'a, bisa ga Usulul-fiqhi (ƙa'idodin ilimin fiqhu), ka'idoji da madogaran Shari'a da muka ambata a baya. Dole ne ta bayyana wa matasa da jama'a hanyar da ta bi har ta isa ga waɗannan ra'ayoyi, fahimta da hukunce-hukuncen Shari'a. Hakan zai haifar da ƙwarewa, sani da halin Musulunci a cikin matasan ƙungiyar a mayar da hankali, sannan a gaba ɗaya a cikin Al'umma.

After the intellectual, political and social reality in which the Ummah lives has been defined, the group moves to adopting thoughts, opinions, and Shar’ee rules, in light of the Usul (principles of jurisprudence), regulators, and Shar’ee sources that we have mentioned previously. It must clarify to the shabab and the people the method by which it reached these thoughts, opinions and Shar’ee rules. This is because all this will create the conviction, awareness and Islamic personality in the Shabab of the group in a concentrated manner, and in a general manner in the Ummah.