Tun da ‘Aqeedar Musulunci ita ce ke motsa aikin jam’iyya ko ƙungiya, kuma tun da kafa hukunci bisa abin da Allah ﷻ ya saukar shi ne manufa, to wajibi ne al’adar da ƙungiyar ta karɓa a ɗauke ta ta hanyar da ke ɗaure ta da ‘Aqeedar sosai.

Since the Islamic ‘Aqeedah is the incentive for the work of the group or party, and since establishing the ruling by what Allah 􀀬 has revealed is the objective, then it is obligatory that the culture, which has been adopted by the group, is taken in a way that firmly links it to the ‘Aqeedah.

Manufin da nufin shi ne haifar da jin nauyi, damuwa, tsanani, kishi mai zafi, zafin nufi da shirin sadaukarwa a zukatan waɗanda ke aiki. Hakan kuma zai bai wa Musulmi damar jure wahalhalu da matsaloli na hanyar. Zai sa mai ɗaukar da'wah kada ya jira mutane su gode masa. Maimakon haka, zai ji tsoron Ubangijinsa, da ranar da fuskoki za su yi duhu saboda damuwa. Zai karɓi wahalar aikin duniya da hana kansa daɗi da jin daɗin duniya, kawai don ya samu yardar Ubangijinsa, kuma ya ji daɗin albarka da farin cikin Lahira. Manufar sanya aƙidah ta zama tushen al'ada ita ce a yi amfani da aƙidah a matsayin tushen fara canji a cikin mutane, ba ƙin zalunci da ke faɗa musu ba, ko 'yanci daga jahilci, ko inganta yanayinsu. Maimakon haka, abin da ke tura Musulmi zuwa yin da'wah, kuma ke sa sauran Musulmai su karɓe ta, shi ne tunanin imani, kuma wannan ita ce hanyar asali a Musulunci.

The purpose is to create a sense of responsibility, concern, seriousness, blazing passion, zeal and readiness to sacrifice, amongst those who are working. It will also enable the Muslim to bear the hardships and difficulties of the path. It will make the da’wah carrier not wait for the people to thank him. Rather he would fear his Lord 􀀬, and a Day when faces shall frown from worry. He will accept the hardship of the worldly work and being deprived of the joys and pleasures of the dunya, just to attain the good pleasure of his Lord, and to enjoy the bliss and happiness of the Aakhirah. The purpose of making the adoption of the ‘Aqeedah the basis of the culture is to use the ‘Aqeedah as the basis of initiating change in the people, and not the hatred of the injustice that falls upon them, the liberation from ignorance or the improvement of the circumstances. Rather what pushes the Muslim to do the da’wah and makes the other Muslims accept it is the thoughts of the Imaan, and this is the original way in Islam.

Haka kuma, tunanin Imani (wanda ake ɗauka a matsayin tushen al'adar sauyi) tare da al'adar, dole ne a bayar da su ta hanyar da take nufin cimma manufar.

Moreover, the thoughts of Imaan (that are taken as the basis for the culture of change) together with the culture, must be given in a manner that aims towards achieving the objective.

Dole ne a koyar da 'Aqeedah ta hanyar da za ta taimaka wajen cimma wannan manufa.

The ‘Aqeedah must be given in manner that aids the realisation of this objective.

Dole ne a gabatar da dokokin Shari'a da aka karɓa ta hanyar da ke nuna manufar bayar da su.

The adopted Shar’ee rules must be given in a manner that shows the aim of giving them.

Dole ne a gudanar da nazarin hakikanin abu ta hanyar da za ta taimaka wajen cimma manufar kuma.

The study of the reality must be given in a manner that serves the realisation of the aim as well.

A takaice dai, al'adar jam'iyya dole ta kasance tana da alaka da 'Aqeedar Musulunci. Dole ta samu goyon bayan dalilan Shari'a, kuma a gabatar da ita ta mahangar da ta cimma manufar Shari'a. Wannan shi ne tabbatar da bautar Allah ﷻ a aikace, ta hanyar kafa Daular Musulunci, wato tabbatar da mulkin Allah ﷻ. Dole ne matasan kungiyar su tashi bisa wannan fahimta.

In short, the party culture must be linked with the Islamic ‘Aqeedah. It must be supported by the Shar’ee evidences, and given from the angle that achieves the Shar’ee aim. This is the realisation of the servitude to Allah 􀀬 practically, via the establishment of the Islamic State, ie the realisation of the sovereignty of Allah 􀀬. The Shabab of the group must be raised on this understanding.

Tun da Akidar Musulunci kamar kai take ga jiki, kuma kamar zuciya take ga gabobi; tun da ita ce tushen dukkan al'amari, kuma komai ya dogara da ita, to idan aka koya ta, ya kamata ta cimma abubuwan da ke biye da ita.

Since the Islamic ‘Aqeedah is like the head to the body, and the heart to the organs; since it is the foundation of the whole matter, and everything depends upon it, then when it is given it should achieve the following.

- Dole ne ya kai ga sanya Allah 􀀬 kaɗai abin bauta da tushen shari'a. Babu wani da yake da wannan hakki sai Shi. Shi kaɗai ne Rabb (Ubangiji). Shi kaɗai ne Khaaliq (Mahalicci). Shi ne Masani, Mai sanin komai, kuma Mai shari'a, Shi kaɗai ne Mai tafiyar da al'amura. Tun da mutum, bisa ga asalin halittarsa, yana jin rauni, iyaka, bukata da dogaro, zai koma ga wannan Ilah (abin bauta) domin ya shiryar da shi zuwa hanya madaidaiciya, ya fitar da shi daga zurfin duhu zuwa haske. Allah 􀀬 ya aiko Manzo daga cikin bayinsa, ya zaɓe shi ﷺ domin ya isar da Saƙon, wanda da shi yake shiryar da waɗanda suke bin Yardarsa a hanyoyin salama. Shi 􀀬 ya umarce mu da bin abin da ya isar mana daga Ubangijinsa ﷺ. Shi ﷺ ma'asum ne (ba ya yin kuskure). Allah 􀀬 ya saukar da Alƙur'ani a gare shi ﷺ, a matsayin Saƙo ga dukan ɗan Adam, a matsayin shiriya, haske, rahama, gargaɗi da warkarwa ga abin da ke cikin zukata.

- It must lead to making Allah 􀀬 the sole object of worship and source of legislation. No one else has this right except Him. He is the only Rabb (Lord). He is the only Khaaliq (Creator). He is the All-Knowing, All- Aware and the Legislator, the only One who manages the affairs. Since man, by his very nature feels weak, limited, needy and dependent, then he will refer to this Ilah (deity) to guide him to the correct path and bring him out from the depths of darkness into the light. Allah 􀀬 has sent a Messenger from amongst His servants and has chosen him 􀁕 to convey the Message, with which He guides those who follow His Good Pleasure in the paths of peace. He 􀀬 has ordered us to follow what he 􀁕 has conveyed to us from His Lord. He 􀁕 is ma’sum (infallible). Allah 􀀬 revealed the Qur’an to him, as a Message to the whole of mankind. As guidance, light, mercy, admonition and healing for what is in the hearts.

Ya yi musu alkawarin Aljannah madawwamiya idan sun yi imani kuma suka yi biyayya, kuma ya gargaɗe su da Jahannama idan suka ƙi. Don haka, an halicci mutum ne domin ya bauta wa Allah (SWT) shi kaɗai, bisa ga Saƙon da Manzon Allah ﷺ ya kawo.

He 􀀬 promised them the everlasting Bliss if they believed and obeyed and he warned them with Jahannam if they rejected. Thus, man has been created to worship Allah 􀀬 alone, according to the Message brought by the Messenger of Allah 􀁕.

Ya kamata Musulmi su fahimci sarai cewa Musulunci yana ɗaura mutum da Imani a abin da ya gabata kafin wannan rayuwa, wato imani da Allah, Mahaliccin komai kuma Mai tafiyar da al'amura. Haka kuma yana ɗaura shi da Imani a abin da ke biye da rayuwa, wato imani da ba'ath (tashin matattu), nushoor (tattarawa), hisaab (lissafi), thawaab (lada) da 'iqaab (azaba).

- It should be clear to the Muslims that Islam ties the human being to Imaan in what came before this life, which is the belief in Allah 􀀬 the Creator and Manager of affairs. It also ties him to the Imaan in what comes after life, which is the belief in the ba’ath (resurrection), nushoor (gathering), hisaab (reckoning), thawaab (reward) and ‘iqaab (punishment).

Ya kamata a gabatar da wannan ta hanyar da za ta nuna wannan alaƙa. Duk wanda ya yanke wannan alaƙa ya raba ta, maganarsa ba za ta dogara ga hujja bayyananniya ko tabbataccen madogara ba. Maimakon haka, za su zama kalmomin kafirci.

This should be given in a manner that shows this relationship. The one who severes this relationship and separates it, his words will not be based on a clear proof or authority. Rather they will be words of kufr.

Dole ne a gabatar da shi ta hanyar da za ta kai ga farfado da Al-Ummah da kuma sanya ta ta ɗauki Musulunci a matsayin Saƙo ga duniya.

- It must be given in a manner that leads to reviving the Ummah and driving her to carry Islam as a Message to the world.

Ya kamata Musulmi su fahimci sahihancinsa wajen fuskantar tunanin kafirci na zamani. Ana samun hakan ne ta hanyar bayyana karyar tunanin yanzu da ke fitowa daga Jari-hujja, kishin kasa ko son kasa.

- Muslims should understand its correctness in confronting the contemporary kufr thoughts. This is achieved by clarifying the falsity of the current thoughts coming from Capitalism, nationalism or patriotism.

Ana yin haka ne ta hanyar kwatanta Musulunci da waɗannan tunanin ta fuskar hankali, domin a samu sakamako biyu: na farko, ƙaryata sauran tunanin da duk abin da aka gina a kansu; na biyu, bayyana cewa Musulunci ita ce kaɗai gaskiya wadda ta dace da duniya baki ɗaya (saboda yanayin ‘Aqeedarsa da tsarinsa na duniya), sannan a kafa Daular da Musulunci zai wakilta. Ƙungiyar tana aiki a wannan fage don kawar da taken-taken, farfaganda mai ƙyalli da allunan talla, da ƙarairayin da mulkin mallaka na kafirai suka sanya a zukatan Musulmi. Misali, taken-taken kamar: ‘’yancin tunani da al’adu’, ‘Ku ba Kaisar abin da yake na Kaisar, ku ba Allah abin da yake na Allah’, ‘Ƙasata koyaushe tana kan gaskiya’, ‘Ku taimaki ɗan’uwanku ko shi azzalumi ne ko wanda ake zalunta’ (bisa ga tunanin jahiliyyar kafin Musulunci).

This is done by establishing an intellectual comparison between Islam and these thoughts, to arrive at a twofold result: firstly the refutation of the other thoughts and everything built upon them, and secondly clarifying that Islam is the only truth that is suitable for the whole world (due to the universal nature of its ‘Aqeedah and system) and then establishing the State in which Islam will be represented. The group works in this field to eliminate the slogans, flashy propaganda and billboards and the false claims placed in the minds of the Muslims by the kaafir colonialists. For example slogans such as: ‘freedom of thought and culture’, ‘Give to Caeser what belongs to Caeser and give to God what belongs to God’, ‘My homeland shall always be on the truth’, ‘Help your brother whether he is oppresser or oppressed’ (according to the pre-islamic concepts).

Dole ne a cire tasirin tunanin Yammacin Turai daga zukatan Musulmi da kuma daga rayuwarsu. Ana yin haka ne ta hanyar karyata tunanin da ke dogara ga ra'ayoyi irin su ‘bunkasa Shari'ah’, ‘zamanantar da Shari'ah’, ‘sassaucin Shari'ah wajen biyan bukatun zamani’ (bisa ga tunanin Yammacin Turai), da kuma ‘raba addini da rayuwa’, ‘babu siyasa a addini’, ‘ba a kin amincewa da cewa hukunce-hukunce suna canzawa bisa canjin lokaci da wuri ba.’ Baya ga kawar da duk wadannan taken, jam'iyyar tana aiki wajen dasa tunanin madadi, wadanda aka gina su kuma suka samo asali daga ‘Babu abin bauta da gaskiya sai Allah, Muhammadu kuma Manzon Allah ne’ ﷺ. An sani a Shari'a cewa ma'anar kalmomin, ‘Babu abin bauta da gaskiya sai Allah, Muhammadu kuma Manzon Allah ne’ ﷺ, ba za ta tsarkaka a cikin mutum ta fuskar ilimi da aiki ba, sai an watsar da duk wani tunani ko imani banda ita. Yana cewa: “Duk wanda ya kafirce wa Taghut kuma ya yi imani da Allah, to lallai ya riko igiya mafi karfi wadda ba za ta karye ba.” [TMQ 2:256]. Allah ya fara ambaton kafircin Taghut, domin babu tabon shirka ko kufri da zai taba tunani, sai imani ya zo bayan haka, tsarkakakke a cikin tunani, wanda shi ne halin wanda ya riko igiya amintacciya. Ya ce: “Saboda haka ka sani (ya Muhammadu ﷺ) cewa babu abin bauta da gaskiya sai Allah.” [TMQ 47:19].

The effect of the western thought must be removed from the minds of the Muslims and from their life. This is done by refuting the thoughts based on ideas such as ‘developing the Sharee’ah’, ‘modernising the Sharee’ah’, ‘flexibility of the Sharee’ah in meeting the needs of the age’ (according to the western concept), and ‘separation of deen from life’, ‘there is no politics in the deen’, ‘It is not rejected that rules change according to the change of the time and place.’ In addition to eliminating all of these slogans, the group works to implant the alternative thoughts, which are built upon and emanate from ‘There is no god but Allah and Muhammad is the Messenger of Allah.’ It is known in the Shar’a that the meaning of the words, ‘There is no god but Allah and Muhammad is the Messenger of Allah’, will not be pure in a person as knowledge and action, until every thought or belief other than it is discarded. He 􀀬 says; “Whosoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break.” [TMQ 2:256]. Allah 􀀬 mentioned the disbelief in Taghut first, so that no shirk or kufr stain can touch the mind, and Imaan comes after that, pure in the mind, which is the situation of someone who holds onto the trustworthy handhold. He 􀀬 said; “So know (O Muhammad 􀁕) that there is no god but Allah.” [TMQ 47:19].

To ce "babu abin bautawa" yana nufin, bayan nazari da tunani, mutum ya samu ilimin cewa babu wani abin bautawa da yake wanzuwa a matsayin abin bautawa wanda saboda haka ya cancanci a bauta masa. Kuma faɗinSa 􀀬:

So ‘there is no god’ means, after study and thought, one acquires the knowledge that there is no god existing as a god who consequently deserves worship. And His 􀀬 saying:

amma "lā ilāha illā Allāh" ya tabbatar da ubangijintakar Allah 􀀬. Yana musanta ubangijintaka ga kowa, kuma yana tabbatar da ita ga Allah 􀀬. Wannan shi ne nau'in tabbatarwa mafi karfi a harshen Larabci, kuma yana bayar da ma'anar takaitawa.

‘but Allah’ affirms the deity of Allah 􀀬. It negates the deity to anyone else, and establishes it for Allah 􀀬. This is the strongest type of affirmation in the Arabic language and it gives the meaning of restriction.

To haka, tunanin gurguzu (socialism), na kishin ƙasa (nationalism) ko na soyayyar ƙasa (patriotism) ba zai cece mu ba, kuma ba daidai ba ne. A maimakon haka, sun lalace kuma ƙarya ne. Suna jawo wahala ga mutum kuma ba za su iya tabbatar da farin cikinsa ba. Babu wani shiriya, haske ko warkarwa face addinin Allah da Shari'arsa 􀀬.

Thus, neither the thought of socialism, nationalism or patriotism will save us, nor is it correct. Rather they are corrupt and false. They cause misery for man and cannot ensure his happiness. There can be no guidance, light or healing other than the deen and Shar’a of Allah 􀀬.

Ƙungiyar tana ci gaba da gina mambobinta da kafa halayyarsu ta Musulunci, ta hanyar ba su ma'auni na Musulunci daidai, da cika zukatansu da son bin Shari'a da ƙin duk abin da ya saɓa mata, da son komawa gare ta don yanke hukunci da ƙin komawa ga wani abu banda ita. Sakamakon haka, fahimtarsu game da abubuwa tana bin ma'auni da tunanin Shari'a, kuma sha'awarsu tana bin Musulunci, yadda yake hukunci. Don haka suna son abin da Musulunci yake so, kuma suna ƙin abin da Musulunci yake ƙi.

The group proceeds to build its individuals and form their Islamic personality, by giving them the correct Islamic criteria and filling them with the love to adhere to the Shar’a and hatred of whatever contradicts it, and the love to refer to it for judgement and the hatred of referring to anything other than it. As a result, their understanding of things becomes governed by the criteria and thoughts of the Shar’a, and their inclinations follow Islam, the way it decides. Thus they like what Islam likes and hate what Islam hates.

Ƙungiyar ta ci gaba da mayar da wannan al'ada a cikin matasanta ta hanyar da'irori masu zurfi, waɗanda manufarsu ita ce shirya matasan don shugabanci da kuma ɗaukar aikin da'awa bayan sun ɗauke shi a aikace, domin su shawo kan mutane su karɓe shi. Ƙungiyar za ta fahimci gaskiya ta hanyar amfani da hankali, kuma za ta bayyana wa matasan tsarin tunani da ta bi har ta kai ga ma'anar hankalin da ta gindaya.

The group proceeds to concentrate this culture in its Shabab via concentrated circles, whose purpose is to prepare the Shabab for leadership and undertake the work of the da’wah after carrying it in reality in order to convince the people of adopting it. The group would understand the reality using the mind, and explain to the Shabab the intellectual process through which it arrived at its definition of the mind.

Wannan zai zama jagora a gare su game da yadda za su yi mu'amala da hakika, da yadda za su kai ga wani tsari na ma'anoni na hankali waɗanda suke bayani ga hakika, kuma su ne Manaat da hukunce-hukuncen shar'i ke shafa. Lokacin da jama'a suka bayyana hankali, ilhami, bukatun halitta, farfaɗowa, al'umma, da al'adu da wayewa, suna bayyana su ne saboda jama'ar na buƙatar fahimtar hakikanin rayuwarsu, kuma saboda yawancin hukunce-hukuncen Shar'i suna da alaƙa da waɗannan abubuwa.

This would serve as a guide for them regarding how to deal with reality, and how to arrive at a set of intellectual definitions that are explanations of reality and are the Manaat to which the shar’ai rules apply. When the group defines the mind, instincts, organic needs, revival, society, and culture and civilisation, it defines them because the group needs to understand their reality, and because many Shar’ee rules are related to these things.

Jama'ar za ta ci gaba da istinbatar hukunce-hukuncen Shari'a ta hanyar dalilan Shari'a. Za ta fitar da abubuwan da suka shafi matsalar, ko kuma ta samar da mafita ga gaskiyar lamari. Wannan yana bukatar jama'ar ta rungumi dukkan ilimomin da za su ba ta damar fahimtar nassosin Shari'a, ta hanyarsu za ta kai ga fahimtar hukunce-hukuncen Allah {SWT} da suka wajaba ga jama'ar. Dole ne jama'ar ta aiwatar da hanyar istidlaal (tunani na tabbatar da hukunci) a fili, domin Shabab da Musulmi su gani, ta yadda za ta koya musu hakan, da kuma gina ingantacciyar hanyar fahimtar Shari'a da istinbatar hukunceninta a cikin zukatansu.

The group proceeds to derive the Shar’ee rules via the Shar’ee evidences. It will deduce those things that relate to the problem or provide solutions for the reality. This requires that the group adopt all the disciplines that will enable it to understand the Shar’ee texts, and through which they would reach an understanding of the rules of Allah 􀀬 that were necessary for the group. The group must conduct the method of istidlaal (deduction) openly for the Shabab and Muslim to see, so that it teaches them about it and builds the correct Islamic method of understanding the Shar’a and deducing its rules in their minds.

Dole ƙungiyar ta yi ƙoƙari, a lokacin da take isar da wannan al'adar da aka karɓa ga Shabab ɗinta, ta tsaya kan bangaren aiki, wanda shi ne manufa. Domin wannan al'ada ba don neman ilimi ba ne, ko don ƙara bayanai, ko don sa shabab su kai matsayin ilimi mai ƙarfi. A'a, tana nan ne don haifar da gwagwarmayar hankali da ta siyasa, kuma a isar da ita a matsayin jagorancin hankali a cikin Ummah, domin kafa wata hukuma da take wakiltar ta.

The group must strive, when giving this adopted culture to its Shabab, to adhere to the practical aspect, which is the aim. For this culture is not for the purpose of knowledge, increasing information or to make the shabab attain a solid academic level. Rather, it is there to generate an intellectual and political struggle, and to be conveyed as an intellectual leadership in the Ummah to establish an entity that represents her.

Ƙungiyar dole ne ta yi ƙoƙari wajen wakiltar wannan al'ada cikin aiki da daidaito. Bai kamata ta faɗi wani abu ta yi wani aikin ba. Hakan zai fusata Allah (SWT) ƙwarai da gaske idan ƙungiyar ta koyar da gaskiya sannan ta aikata akasin haka.

The group must endeavour to represent this culture in a practical and precise manner. It should not say one thing and do another. It would anger Allah 􀀬 greatly if the group taught the truth and then acted contrary to it.

Lallai, dole ne jama'ar ta rungumi wannan al'ada, ta gina matasanta (Shabab) a kanta, har ta zama an tabbatar da ita a zukatansu.

Indeed, the group must adopt this culture and build its Shabab and establish them upon it, such that it becomes consolidated in their minds.

Daga nan, jama'ar tana ɗaukar tunanin asali na Musulunci tana miƙa su ga Ummah ta hanyar da za ta haifar da ra'i 'aamm (ra'ayin jama'a) game da fikrah (tunani), wanda ke fitowa daga wa'i 'aamm (wayewar jama'a) game da shi. Ta haka ne take kai tunanin 'Aqeedah da ƙa'idojin hukuncin Shar'ee zuwa ga Ummah, ta hanyar da za ta haɗa Ummah a kan manufa guda, wacce ita ce mulkin Shari'ar Allah 􀀬. Ta wannan hanya Ummah za ta samu daidaituwar hangen nesa, kuma hakan za a ɗauke shi a matsayin farkon dawowar keɓantacciyar siffarta, wadda ta rasa tun dogon lokaci da suka wuce.

Thereafter, the group takes the fundamental thoughts of Islam and gives them to the Ummah in a manner that produces the ra’i ‘aamm (public opinion) for the fikrah (idea), which emanates from the wa’i ‘aamm (general awareness) about it. Thus, it takes the thoughts of the ‘Aqeedah and principle Shar’ee rules to the Ummah, in a manner that unites the Ummah on one objective, which is the sovereignty of the Sharee’ah of Allah 􀀬. In this manner the Ummah will acquire the correct orientation, and that is considered the beginning of the return of her personality, which she had lost a long time ago.

Waɗannan ginshiƙai ne da ƙa'idojin Shari'a, tunani ne da ke kai ga danganta shari'a da ibada ga Allah 􀀬 shi kaɗai, da kuma danganta haƙƙin a bi ga Manzon Allah ﷺ shi kaɗai. Waɗannan ginshiƙai suna sa mutane su yi marmarin Aljanna, su kuma ji tsoron Wuta, suna sa mutane su fahimci cewa aikin kafa Dawlar Musulunci yana cikin mafi muhimmancin wajibai a Musulunci, saboda yawancin farillai sun dogara da shi. Suna sa Al'ummah ta fahimci cewa ita al'umma ɗaya ce, ban da duk sauran mutane, kuma babu kabila ko tsari da zai raba su. Musulmi 'yan'uwa ne ɗaya, kuma babu wata dangantakar kishin ƙasa ko ta ƙabilanci da za ta raba su. Rashin kula da Shari'ar Allah ne ya jawo wulaƙanci da kaskanci ga Musulmi. Musulmi dole ne su riƙe Shari'ar Ubangijinsu; kada su aikata wani aiki sai bayan sun san hujjarsa.

These fundamental thoughts, and principle Shar’ee rules are thoughts that lead to assigning the legislation and worship to Allah 􀀬 alone, and assigning the right to be emulated to the Messenger 􀁕 alone. These fundamentals make the people yearn for the Paradise and fear the Fire, and make the people understand that the work to establish the Islamic State is one of the most important obligations in Islam, owing to the fact that many fara’id depend on it. They make the Ummah understand that they are one Ummah to the exclusion of all other people, and neither race nor regime separates them. The Muslims are one brotherhood and no nationalistic or patriotic bond shall separate them. Neglect of Allah’s Shar’a is what has caused the Muslims’ humiliation and disgrace. The Muslims must adhere to the Shar’a of their Lord; they should not do an action except after knowing the evidence for it.

Irin waɗannan tunane-tunane suna shirya ƙasa mai albarka wadda dokokin Musulunci za su tsiro su kuma ba da 'ya'ya a cikinta.

Such thoughts prepare the fertile ground on which the rules of Islam will grow and bear fruit.

Dukan abin da muka ambata dole ne a haɗa shi cikin al'adun wannan ƙungiya. Abin da ya fi damunmu shi ne bunƙasa hanya madaidaiciya—wadda Shari'a ta umarta—wajen zayyana al'adun, da kuma tushen da ake karɓar al'adun a kansa.

Everything we have mentioned must be included in the culture of this group. Our concern is to develop the sound way—which has been ordered by the Shar’a—to outline the culture, and the basis upon which the culture is adopted.

Ƙungiyar za ta kasance da babban taro na tunani, ra'ayoyi da hukunce-hukuncen Shari'a, waɗanda suke da muhimmanci ga ƙungiyar don ta shiga cikin gwagwarmayar hankali da rikicin siyasa, da kuma samar da al'adar da ta tattara a cikin waɗanda za su ɗauki nauyin da'awa. Waɗannan tunani kuma suna da muhimmanci wajen samar da ra'ayin jama'a a cikin Al'umma. Hakan zai sa ta karɓi fikrah (akida) da aka kafa ƙungiyar a kanta.

The group will have the great mass of thoughts, opinions and Shar’ee rules, that are necessary for the group to plunge into the intellectual struggle and political strife, and to generate the concentrated culture in those who will bear the responsibility of the da’wah. These thoughts are also necessary to produce the public opinion in the Ummah. That will make her accept the fikrah (idea) upon which the group is established.

Wannan shi ne tsarin da ƙungiyar ta wajaba ta bi. Idan ƙungiyar ta yi nasarar zayyana shi, to ba za a cutar da ita ba idan daga baya ta yi kuskure a wasu daga cikin ƙa'idodin gefe, ko ta sava wa wasu ƙungiyoyi, ko suka sava mata. Wannan al'amari ne babu makawa kuma ba za a iya gujewa ba.

This is the framework to which the group must adhere. If the group succeeded in outlining it, then the group would not be harmed if afterwards it made a mistake in some of the peripheral rules, or it disagreed with other groups or they disagreed with her. This is an inevitable and unavoidable matter.

Wannan ita ce al'adar da ƙungiyar ke buƙata don cimma manufarta, wadda ita ce tabbatar da ikon Shari'ar Allah (SWT) da yada da'wa zuwa sauran sassan duniya. Lallai, Allah (SWT) ne yake bada nasara.

This is the culture that the group requires to acheive its goal, which is making the sovereignty for the Shar’a of Allah 􀀬 and spreading the da’wah to the rest of the world. Indeed, Allah 􀀬 is the one who grants the success.