Mun yi ƙoƙari, a cikin sassa daban-daban na wannan littafi, mu ba da cikakkiyar fahimta mai haɗe-haɗe wadda za ta iya zama tsari ga kowace ƙungiya, jam'iyya ko tawaga. Ba mu cika shi da cikakkun bayanai ba; maimakon haka, mun ba da ginshiƙan asali waɗanda dole ne a bi, yayin da muka bar cikakkun bayanai ga ƙungiyar da mujtahidanta. A yau a wannan fage na aiki akwai hanyoyi da yawa waɗanda ba su dogara a kan tushe madaidaici ba.

We have tried, in the different sections of this book, to give a complete and integrated vision that can form a program for any movement, party or group. We did not congest it with details; rather we gave the fundamentals that must be adhered to whilst leaving the details to the group and its mujtahideen. Today in this field of work there are many approaches that are not founded on a correct basis.

Ana iya cewa ƙungiyoyi da yawa ba su cika sharuɗɗan da Shari'a ta buƙata ba. Waɗannan ba komai ba ne illa taruwar Musulmi da ke son yin aiki na ɓangare ɗaya kawai. Ba sa ma warware matsalolin ɓangare, kuma sun kasa samun cikakken hangen nesa na Shari'a. Saboda haka, ba sa ɗaukar Musulunci ta yadda zai shiga rayuwar yau da kullum ta Al'ummar Musulunci. Irin waɗannan ƙungiyoyi suna da yawa har ta kai a ƙasa ɗaya akwai ɗaruruwan ƙungiyoyi. Sun zama kamar shaguna da gonaki da mutane ke zubar da kuzarinsu a cikinsu, kuma suna sa mutane su rasa hanya madaidaiciya da aiki na gaskiya. Duk da yawan waɗannan ƙungiyoyi (ƙungiyoyin da ke jawo hankali), ƴan kaɗan ne za a iya kwatanta su da cewa suna da hangen nesa mai zurfi game da manufofin Musulunci da aikin cimma su. Idan muka yi watsi da ƙungiyoyin nan masu kama da shaguna da gonaki daga kimantawarmu, muka mayar da hankali ga manyan ƙungiyoyi masu hangen nesa mai nisa da ke gudanar da aiki mai cikakken tsari, to dole ne mu tambayi: shin Shari'a ta umurci kasancewar ƙungiya guda ɗaya, wadda ta ƙunshi duk abin da ya kamata ta yi kuma ta aikata abin da ake buƙata? Ko kuwa Shari'a tana halatta fiye da ƙungiya ɗaya, don yin aiki domin canji a cikin ƙa'idodin Shari'a?

It can be said that many groups have not fullfilled the conditions required by the Shar’a. They are nothing short of gatherings of Muslims that wish to do partial work. They do not even solve the partial problems, and they fail to have a complete Shar’ee vision. Consequently, they do not carry Islam in a manner that would bring Islam into the daily life of the Islamic Ummah. Such groups are numerous to the extent that in a single country there may be hundreds of groups. They have become like shops and fields in which people exhaust their energies, and they make the people lose the correct direction and work. With the existence of so many of these groups (associations) that attract attention, only a few can be described as having a far-reaching vision of the objectives of Islam and the work to achieve them. If we disregard the groups that are like shops and fields from our appraisal, and instead focus on the large groups that are farsighted and undertake comprehesive work, then we must ask; does the Shar’a order the existence of one group, which encompasses all that it needs to do and does what is required? Or does the Shar’a permit more than one group, to work for change within the Shar’ee principles?

Menene matsayin da ya dace game da aikin da bai cika ba (aiki na kashi-kashi), da kuma aikin da ya cika kuma yana da daidaito? Menene kuma matsayin da ya dace game da hanyoyin yanki (na gida) da na duniya baki ɗaya?

What is the correct viewpoint regarding partial work, and work that is complete and balanced? What is the correct viewpoint regarding the regional and universal approaches?

Haɗin kai ko bambancin aikin Musulunci ya haifar da ra'ayoyi iri-iri, tsakanin karɓuwa da ƙi. Akwai waɗanda ke wajabta haɗin kan aikin Musulunci domin kawo canji, akwai kuma waɗanda ke halatta bambancinsa. Idan muka koma ga abubuwan da ke kewaye da … 9, shin ana halatta a sami fiye da ƙungiya ɗaya da ke kira zuwa Musulunci?

The unity, or plurality, of the Islamic work has generated a vast range of opinions, between acceptance and rejection. There are those who oblige the unity of the Islamic work for bringing change, and there are those who permit its plurality. If we refer the peripherals of the 9 Is it allowed to have more than one movement calling to Islam?

ta tattaunawa zuwa ga tushenta, sannan za mu iya bambance hujjojin Shari'a daga hujjojin hankali, ta yadda za mu iya raba alkama da kuka.

discussion to its foundations, then we will be able to distinguish the Shar’ee evidences from the rational justifications, so that we are able to separate the wheat from the chaff.

Idan muka duba ra'yin da ke wajabta haɗin kan aikin Musulunci, to za mu ga cewa ga masu goyon bayan sa wajabcin yana zuwa ne da mahangu biyu.

If we take a look at the opinion that obliges the unity of the Islamic work, then we shall see that for its protagonists the obligation comes with two points.

Da farko, haɗin kan al'umma (ƙungiyar Musulunci) wajibi ne bisa Shari'a.

Firstly, the unity of the Islamic work is a Shar’ee obligation.

Na biyu, haɗin kan aikin Musulunci wata larura ce ta tsari.

Secondly, the unity of the Islamic work is an organisational necessity.

1- Dangane da kasancewarsa wajibi na Shari'a, wannan saboda dalilai masu zuwa:

1- As for it being a Shar’ee obligation, this is because of the following evidences:

a) Asali, Musulmi da Al'ummar Musulunci ya kamata su kasance a haɗe. Wannan ya faru ne saboda faɗinsa 􀀬: "Hakika! Wannan al'ummarku al'umma ɗaya ce, kuma Ni ne Ubangijinku, saboda haka ku bauta mini (ni kaɗai)." [TMQ 21:92]. Faɗinsa 􀀬: "Kuma hakika! Wannan al'ummarku al'umma ɗaya ce, kuma Ni ne Ubangijinku, saboda haka ku kiyaye taƙawa a gare Ni." [TMQ 23:52]. Da kuma faɗinsa 􀁕: "Misalin muminai a cikin ƙaunarsu ta juna, tausayinsu da juyayinsu, kamar jiki ɗaya ne. Idan wani sashe na jiki ya ji zafi, sauran jiki duka sai ya amsa da rashin barci da zazzabi." [Bukhari, Muslim da Ahmad ne suka ruwaito shi].

a) In origin, the Muslims and the Ummah should be united. This is owing to His 􀀬 saying; “Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (alone).” [TMQ 21:92]. His 􀀬 saying; “And verily! This, your Ummah is one Ummah, and I am your Lord, so keep your duty to Me.” [TMQ 23:52]. And his 􀁕 saying; “The similitude of the believers in their mutual love, compassion and sympathy is like that of a body. If one part of the body hurts then the entire body responds in sleeplessness and fever.” [Reported by Bukhari, Muslim and Ahmad].

b) Asali, an umurci mu da mu kasance tare cikin hadin kai, kuma an hana mu kasancewa cikin sabani. Wannan saboda fadinsa 􀀬: "Kuma kada ku zama kamar wadanda suka rabu suka sabawa juna, bayan hujjoji bayyananu sun zo musu. Kuma suna da azaba mai girma." [TMQ 3:105]. Da fadinsa 􀀬: "Lalle ne wadanda suka raba addininsu, suka zama kungiyoyi, ba ka da wani abu a cikinsu (ya Muhammadu ﷺ). Al'amarinsu yana wurin Allah kawai, sa'annan zai fada musu abin da suke aikatawa." [TMQ 6:159].

b) In origin, we have been urged to be united, and forbidden from having differences. This is owing to His 􀀬 saying; “And be not as those who were divided and differed among themselves, after the clear proofs had come to them. It is they for whom there is an awful torment.” [TMQ 3:105]. And His 􀀬 saying; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159].

c) Asali, an umurce mu da mu manne da Jama'ah (al'umma).

c) In origin, we have been ordered to stick to the Jama’ah (community)

kuma ba ga ƙungiyoyi ba. Wannan saboda faɗinsa ﷺ: "Za a sami rashin kyau da laifuffuka, don haka duk wanda ya so ya raba al'amarin wannan Al'umma alhali tana tare, to ka buge shi da takobi, ko wane ne shi." [Muslim ne ya ruwaito]. Haka kuma saboda hadisin nan mai daraja: "Manzon Allah ﷺ ya kira mu, muka yi masa bai'ah, sai ya ce zai karɓi daga gare mu bai'ah da ta wajaba a gare mu mu ji mu kuma yi biyayya, ko da mun so ko ba mu so, a lokacin wahala da kuma a yanayi na sharri; kuma cewa ba za mu yi jayayya da masu iko ba, sai dai idan mun ga kufr buwah (kafirci bayyananne)."

and not to groups. This is owing to his 􀁕 saying; “There will be flaws and faults, so whosoever wanted to divide the matter of this Ummah while she is gathered, strike him with the sword, whoever he may be.” [Reported by Muslim]. And owing to the noble hadith; “The Rasool of Allah 􀁕 called us and we gave him our bai’ah, so he said that he would take from us a bai’ah that entails us to hear and obey, willingly or unwillingly, in case of hardship and in evil circumstances; and that we would not dispute with the people in authority, unless we witness a kufr buwah (flagrant act of disbelief)

saboda abin da muke da hujja daga Allah 􀀬.” [Muslim ne ya ruwaito shi]. Kuma faɗinsa ﷺ: “Jama’a rahama ce, rarrabuwa kuma azaba ce.” [Imam Ahmad ne ya ruwaito shi]. Kuma faɗinsa ﷺ: “Hannun Allah yana tare da Jama’a.” [Tirmizi da Nasa’i ne suka ruwaito shi].

for which we have proof from Allah 􀀬.” [Reported by Muslim]. And his 􀁕 saying; “The jama’ah is mercy, and division is torment.” [Reported by Imaam Ahmad]. And his 􀁕 saying; “The hand of Allah is with the Jama’ah.” [Reported by Tirmizi and Nasa’i].

2- Dangane da wajabcin hadin kai daga mahangar tsari da ɗan Adam, dalilan suna da yawa:

2- As for the necessity of unity from an organisational and human perspective, the reasons are many:

a) Sauyin Musulunci yana da wahala, kuma korar rundunonin jahiliyya daga matsayinsu ba abu ne mai sauki ba. Fahimtar cewa Musulunci yana bukatar jagoranci a cikin al'umma - ta fuskar tunani, halaye da tsarin rayuwa - ya wajabta mana hada kan sahunmu zuwa wani gungu guda daya hadadde, ba wanda aka raba ba.

a) Islamic change is difficult, and dislodging the forces of jahiliyyah from their positions is not an easy matter. Realising the guardianship of Islam in the society - in respect of thought, behaviour and system - obliges us to unite the ranks into a merged entity and not one that is seperated.

b) Haɗakar ƙasashe a kan Musulunci da harkar Musulunci tana wajabta mana, saboda haka, mu fuskance su mu yi adawa da su cikin haɗin kai. Tunda ƙarfin duniya da ke adawa da Musulunci suna haɗa kai da haɗa gaba, shin ba zai fi kyau ba ga ƙarfin Musulunci a duniyar Musulmi su kira juna zuwa haɗin kai, domin kada su zama ganima mai sauƙi, kuma domin kada a sami sauƙin kawar da su ko murkushe su?

b) The collusion between states against Islam and the Islamic movement obliges us, as a consequence, to face and oppose them in a united manner. Since the forces in the world that are hostile to Islam are cooperating and uniting their fronts, will it not be better for the forces of Islam in the Islamic world to call each other towards unity, so that they do not become easy prey, and so it is not easy to eliminate or crush them?

Idan haɗin kan aikin Musulunci ba wajibi ne na Shari'a ba ta fuskar akida, to da ya zama wajibi domin kare makomar Musulunci da kuma tsare aikin Musulunci daga dakatarwa, azabtarwa da kawar da shi.

If the unity of the Islamic work were not a Shar’ee obligation in respect of the ideology, it would be so in order to protect the future of Islam and guard the Islamic activity against suspension, torture and extermination.

c) Kungiyoyin cikin gida da kuma jam'iyyun da ke adawa da Musulunci suna kafa manyan gungun hadin kai tare da duniyar Musulunci. Wadannan gungun ba sa daina nazari, sa ido, tsarawa da shirye-shirye ta kowane irin mataki. A dubi wannan gaskiya, shin yana da amfani ga rundunonin Musulunci su ci gaba da zama rarrabe kuma warwatse; ko kuwa ya fi dacewa su tashi sama da duk la'akari da dalilan da ke tsayayya da hadin kansu da goyon bayan juna?

c) The local forces, and parties hostile to Islam are forming strong fronts alongside the Islamic world. These fronts do not cease studying, monitoring, planning and preparing at all sorts of levels. In view of this reality, is it an advantage for the Islamic forces to remain fragmented and scattered; or is it more appropriate that they rise above all the considerations and reasons that stand against their unity and solidarity?

Waɗannan da sauran irin waɗannan hujjoji babu makawa suna barin babu wurin shakka, kasala ko jinkiri wajen kafa wata ƙungiyar Musulunci guda ta duniya, wadda za ta iya zama adawa a matakin tunani, tsari, tsare-tsare da shirye-shirye da ya dace.

These and other such justifications inevitably leave no room for doubt, reluctance or hesitancy in establishing one worldwide Islamic movement, which can be opposition on the appropriate level of thinking, organisation, planning and preparation.

Waɗannan su ne hujjojin da ke wajabta haɗin kai a aikin Musulunci da kuma haramta ƙungiyoyi masu rarrabuwa. Dole ne mu bi tafarkin Musulunci wajen ijtihadi don fahimtar yadda waɗannan hujjoji suke aiki a kan gaskiyar al'amura.

These are the evidences and the justifications that oblige the unity of the Islamic work and forbid groups. We must proceed according to the method of Islam in Ijtihaad to understand the extent to which these evidences apply to the reality.

Da can mun tattauna a baya cewa gaskiyar da Musulmai ke rayuwa a cikinta a yau ita ce dar al-kufr, kuma wajibi ne a canza ta zuwa dar al-Islam. Mun kuma tattauna cewa dole ne a sami wata jama'a da take aiki don cimma wannan manufa, kuma dole ne ta bi sawun Manzon Allah ﷺ.

Previously, we have mentioned that the reality that the Muslims live today is one of dar al-kufr, and that it is an obligation to change it to dar al-Islam.We have discussed the fact that there must be a group that works to realise this matter, and that it must proceed in the footsteps of the Messenger 􀁕.

Kafin mu tattauna hujjojin Shari'a da masu wannan ra'ayi suka dogara da su, dole ne mu fara bayyana gaskiyar ƙungiyar da take son yin wannan aiki. Shin ita ce al'ummar Musulmi gaba ɗaya, ko kuwa wani ɓangare ne na al'ummar Musulmi? A takaice dai, ƙungiya ce daga cikin Musulmi?

Before we discuss the Shar’ee evidences that the protagonists of this opinion relied upon, we must explain the reality of the group that wishes to engage in this work. Is it the Muslim community, or is it part of the Muslim community? In other words, is it a group from the Muslims?

Don wannan batu, mu ce: Allah 􀀬 ya wajabta mana wajibai, waɗanda musulmi dole ne ya yi ƙoƙari wajen tabbatar da su. Daga cikin waɗannan wajibai akwai waɗanda suke na mutum ɗaya, wato musulmi zai iya aiwatar da su shi kaɗai, kuma zunubi ba ya cire daga wuyansa har sai ya aiwatar da su. Aiwatar da wasu daga cikin sauran wajibai na buƙatar ƙungiya. Daga cikin irin wannan wajibi akwai wajibcin yin aiki domin kafa Daular Musulunci. Kafa Shari'ar Allah 􀀬 wajibi ne, wanda ba ya cikin ikon mutum ɗaya shi kaɗai; a maimakon haka, dole ne hannaye su haɗu tare kuma ra'ayoyin mutane su zama ɗaya domin kafa ta.

To understand this point we say the following. Allah 􀀬 has enjoined on us obligations, which the Muslims must strive to establish. Some of these obligations are individual, meaning the Muslim can undertake them as an individual, and the sin is not removed from his neck until he undertakes them. The performance of some of the other obligations requires a group. From amongst this latter type of obligation is the fard to work for the establishment of the Islamic State. The establishment of the Shar’a of Allah 􀀬 is a fard, which is not within the capability of one individual alone; rather the hands must join together and the will of people must be united to establish it.

Wannan yana fahimtar da shi ne daga ƙa'ida:

This is understood from the principle:

"Abin da ake bukata domin cika wajibi shi ma wajibi ne." Wannan wajibi yana cikin wajibai na jama'a waɗanda dole ne a tabbatar da su. Yin sakaci da shi zai sa mutumin da ya yi haka ya tsinci kansa cikin babban zunubi. Sai dai hanyar tabbatar da shi ba ta bukatar dukkan Musulmai; a maimakon haka tana bukatar waɗanda za su isa wajen cika wajibin, watau wata jama'a daga cikin Musulmai. Kasancewar wannan jama'a tana aiki domin wannan fard yana kawar da zunubin sakaci daga membobinta, amma zunubi yana ci gaba da kasancewa a kan wanda bai yi aikin ba.

‘That which is necessary to fillfil a waajib is itself a waajib.’ This obligation is from the collective obligations that must be established. Neglecting it will cause the person who does so to be in great sin. However the nature of its establishment does not require all the Muslims; rather in needs those who are sufficient to fulfil the obligation, ie a group from amongst the Muslims. The fact that this group works for this fard removes the sin of negligence from its members, but the sin remains on the one who does not work.

Wannan jama'a daga cikin Musulmai za ta ɗauki nauyin kafa farillan da za su cimma manufar da aka kafa ta saboda ita, kuma za a yi lissafin daidaito ko kuskuren tunanin da ƙa'idodin da aka ɗauka, waɗanda suka wajaba ga aikin.

This group from amongst the Muslims will undertake the establishment of the fard to realise the objective for which it was established, and it will be accounted on the correctness or error of the thoughts and adopted rules necessary for the work.

Wannan jama'a ba ita ce dukkan al'ummar Musulunci ba, domin akwai Musulmai da yawa daga cikin daidaikun mutane da ba sa aiki tare da ita. Maimakon haka, suna iya aiki tare da wasu jama'o'i (wani batu da za mu bayyana idan muka yi magana game da halascin kasancewar fiye da jama'a ɗaya), ko kuma ba sa aiki tare da kowace jama'a ko kaɗan.

This group is not the whole Muslim community, because there are many individual Muslims who do not work with it. Rather they may be working with other groups (a point that we shall explain when we talk about the permissibility of having more than one group) or they may not even be working with any group.

Wannan ƙungiya ba halifa ba ce, kuma ba za ta iya ɗaukar matsayinsa ba. Dokokin da suka shafi halifa ba sa aiki a kanta, kuma ba ta da haƙƙin aiwatar da wani aiki da aka danƙa wa halifa.

This group is not the Khaleefah and nor can it take his position. The rules pertaining to the Khaleefah do not apply to it, and it does not have the right to carry out any function that is entrusted to the Khaleefah.

Amma kawai wani rukuni ne daga cikin Musulmai, al'ummar Musulunci baki ɗaya kuma ita ce jama'atul muslimeen (al'ummar Musulmai), wacce ta ƙunshi ƙungiyoyi, daidaikun mutane da Khalifa.

Rather, it is only a group from the Muslims, and the Islamic Ummah in her totality is the Muslim community (jama’atul muslimeen), which includes the groups, individuals and the Khaleefah.

Al-ummatul Musulunci ita ce al-ummatul Islamiyyah wacce Aqidar Musulunci ta haɗa kanta ta mayar da ita 'yan'uwa, ba dokokin Shari'a ba. Musulmi suna saɓani a cikin al-furu' (al'amura na gefe), ba tare da wannan saɓani ya shafi 'yan'uwantakarsu ba. Da ace dokoki ne ma'aunin 'yan'uwantaka, da wani Musulmi ba zai zama ɗan'uwan wani Musulmi ba. Duk wani mutum ko ƙungiya ta Musulmi da ta bar Aqidar Musulunci ana ɗaukarta a matsayin wadda ta bar al-ummatul Islamiyyah, kuma za a ɗauke ta a matsayin wadda ta karkata zuwa wuta. Wannan shi ne abin da ake nufi a cikin hadisin Manzon Allah ﷺ: "Duk wanda ya bar addininsa ya rabu da al-jama'ah (al'umma)." [Bukhari da Muslim ne suka ruwaito shi], wato al-ummatul Musulunci. Haka kuma wannan shi ne abin da ake nufi a cikin hadisin Manzon Allah ﷺ: "Al'ummata za ta rabu zuwa ƙungiyoyi saba'in da uku. Dukansu za su shiga wuta sai guda ɗaya." Suka ce: "Wace ƙungiya ce wannan, ya Rasulullahi?" Ya ce ﷺ: "Abin da ni da sahabbaina muke kansa." [Abu Dawud, Tirmizi, Ibn Majah da Ibn Hanbal ne suka ruwaito shi]. Al-ummatul Musulunci ita ce al-ummatul Islamiyyah, wacce al-umma ce guda ɗaya ba tare da sauran mutane ba. Jinin Musulmi da dukiyarsu ɗaya ne. Suna tsayawa tare da juna, kuma suna hannu ɗaya a kan sauran, ko da yake fahimtarsu da ijtihadansu na iya bambanta.

The Muslim community is the Islamic Ummah that has been united and made into brethren by the Islamic ‘Aqeedah, and not by the Shar’ee rules. The Muslims differ in the furu’ (peripheral matters), without letting this difference affect their brotherhood. If the rules were the criterion of brotherhood, then one Muslim would not have been the brother of another Muslim. Any Muslim individual or group that leaves the Islamic ‘Aqeedah is considered as having left the Islamic Ummah, and it will be considered to be deviating into the fire. This is what is meant in the hadith of the Messenger 􀁕; “The one who leaves his deen and separates from the jama’ah (community).” [Reported by Bukhari and Muslim], ie the Muslim community. This is also what is meant in the hadith of the Messenger 􀁕; “My Ummah will divide into seventy three sects. All of them will be in the fire except one.” They said: “Which sect is this O Rasool of Allah?” He 􀁕 said: “What I and my Sahabah are upon.” [Reported by Abu Dawud, Tirmizi, Ibn Majah and Ibn Hanbal] The Muslim community is the Islamic Ummah, which is one Ummah to the exclusion of the rest of the people. The blood and the property of the Muslims is one. They stand by each other, and they are one hand against the rest, even though their understanding and Ijtihadaat may differ.

Saboda haka, akwai babban bambanci tsakanin jama'atul muslimeen (al'ummar Musulmi) da wata ƙungiya daga cikin Musulmi. Ba daidai ba ne a kawo dalilai da suka shafi al'ummar Musulmi a yi amfani da su ga wata ƙungiya daga cikin Musulmi.

Thus, there is a great difference between the jama’aatul muslimeen (Muslim community) and a group from the Muslims. It is wrong to bring evidences relating to the Muslim community and apply them to a group from the Muslims.

Saboda haka, maganar Allah 􀀬: "Lallai wannan al'ummarku al'umma ɗaya ce, kuma Ni ne Ubangijinku, saboda haka ku bauta mini (ni kaɗai)." [TMQ 21:92]. Da kuma maganarSa 􀀬: "Kuma lallai wannan al'ummarku al'umma ɗaya ce, kuma Ni ne Ubangijinku, saboda haka ku kiyaye taƙawata." [TMQ 23:52]. Da kuma maganarsa 􀁕: "Misalin muminai a cikin soyayyarsu ta juna, tausayinsu da juyayinsu ga juna kamar jiki ne. Idan wani sashe na jiki ya yi ciwo, to dukan jiki yana amsawa da rashin barci da zazzaɓi." [Bukhari, Muslim da Ahmad ne suka ruwaito shi].Abin da ake nufi a cikin waɗannan ayoyi shi ne dukan al'ummar Musulunci baki ɗaya, ba wata ƙungiya daga cikin Musulmi ba.

Thus, the saying of Allah 􀀬; “Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (alone).” [TMQ 21:92]. And His 􀀬 saying; “And verily! This your Ummah is one Ummah, and I am your Lord, so keep your duty to me.” [TMQ 23:52]. And his 􀁕 saying; “The similitude of the believers in their mutual love, compassion and sympathy is like that of a body. If one part of the body hurts then the entire body responds to it with sleeplessness and fever.” [Reported by Bukhari, Muslim and Ahmad].What is meant in these ayaat is the whole of the Islamic Ummah and not a group from the Muslims.

Idan wata ƙungiya ta ɗauka cewa aikinta shi ne aikin al'ummar Musulmi, to wannan kuskure ne bayyananne da fahimta ta ban mamaki, kuma zai kai ga sakamako mai haɗari; musamman ma ɗaukar wanda ba ya tare da su a matsayin wanda ba ya cikin 'yan'uwantaka, kamar wanda ya bar addininsa, ya raba kansa da jama'a, ya kuma karkata zuwa wuta.

If any group considers its work to be that of the Muslim community, then this is a clear mistake and strange understanding, that will lead to dangerous consequences; not least of which is considering the one who is not with them as not being part of the brotherhood, and being like the one who has left his deen, separated himself from the community, and deviated into the fire.

Dangane da ra'ayinsu da ya haramta kasancewar ƙungiyoyi da dama, suna dogara da waɗannan hujjoji:

As for their view that prohibits the presence of many groups, using the following evidences:

"Kada ku zama kamar waɗanda suka rabu kuma suka sabawa juna bayan hujjoji bayyananu sun zo musu. Waɗannan suna da azaba mai girma." [TMQ 3:105]. Kuma Sa'ilo Ya ce: "Lallai waɗanda suka raba addininsu, suka zama ƙungiyoyi, kai (ya Muhammadﷺ) ba ka da wani abu a cikinsu. Al'amarinsu yana wajen Allah kawai, Shi ne zai faɗa musu abin da suke aikatawa." [TMQ 6:159].

“And be not as those who were divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.” [TMQ 3:105]. And His 􀀬 saying; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159].

Waɗannan dalilai ma ba su dace da hakikanin lamarin da aka yi amfani da su a kansa ba.

These evidences are also not applicable to the reality for which they have been used.

Waɗannan ayoyi biyu ba su da alaƙa da batun ƙungiyoyi. Maudu'insu shi ne akida, ba hukunce-hukuncen Shari'a ba. Tafsirin "kada ku zama kamar waɗanda suka rarraba kansu suka saɓa wa juna bayan hujjoji bayyananu sun zo musu" shi ne cewa yana nufin akidun bayyananu da hujjoji tabbatattu. Yahudawa da Nasara ne ake ambata a nan.

These two ayaat have nothing to do with the subject of groups. Their subject is the beliefs and not the Shar’ee rules. The tafseer of ‘be not as those who were divided and differed among themselves after the clear proofs had come to them’ is that it means the clear beliefs and definite proofs. It is the Jews and Christians that are being mentioned here:

"Su ne waɗanda suke da azaba mai raɗaɗi." Imam al-Baydawi ya ce game da wannan aya:

‘It is they for whom there is an awful torment.’ Imam al-Baydawi says about this verse:

"Kada ku zama kamar waɗanda suka rarrabu suka kuma saɓa wa juna" kamar Yahudawa da Kiristoci, waɗanda suka saɓa a cikin: Tauhidi (haɗin kan Allah), cire duk wani abu na tanzeeh (ƙaddamar da siffofin ɗan adam ga Allah) da sharuɗɗan Ranar Lahira, kamar yadda aka bayyana su ta hanyar:

“Be not as those who divided and differed among themselves’ such as the Jews and Christians, who differed in: Tawheed (divine unity), removing any elements of tanzeeh (anthropormorphism) and the conditions of the Last Day, as defined by:

‘bayan da hujjoji bayyanannu suka zo musu.’ Alamomi da hujjojin da ke bayyana gaskiya dole ne a amince da su. Abin da ya fi bayyana shi ne cewa haramcin yana kebantuwa ne ga rarrabuwar kai a kan Usul (akidu) ba a kan furu’ (hukunce-hukunce ba), domin maganarsa ﷺ.

‘after the clear proofs had come to them.’ The signs and proofs that clarify the truth must be agreed upon. It is most apparent that the prohibition is specific to the division over the Usool (beliefs) and not the furu’ (ahkam), became to his 􀁕 saying:

"Duk wanda ya yi ijtihadi ya kuma samu daidai, zai samu lada biyu, kuma duk wanda ya yi kuskure, zai samu lada daya." Kuma "Su ne waɗanda za su sami azaba mai raɗaɗi," wannan gargaɗi ne ga waɗanda suka rabu, kuma faɗakarwa ga waɗanda ke koyi da su. Watau, ƙungiyar da take aiki don canza hakikanin al'amari tana banbanta da sauran ƙungiyoyi ta hanyar hukunce-hukuncen Shari'a. Tana sabawa da wasu, kuma sauran ƙungiyoyi suna sabawa da ita game da hukunce-hukuncen Shari'a. Ƙungiya ce ta Musulmi, kuma akidarta ta Musulunci ce. Saɓanin da take da sauran ba game da akida yake ba, a'a, game da hukunce-hukunce ne. Shi ya sa wannan aya take fitar da mutum daga addini idan ya saɓa wa akidar Musulmi, ba idan ya saɓa game da hukunce-hukunce ba. Tabbas, wannan aya ba ta da alaƙa da batun yawan ijtihadi.

“Whosoever made Ijtihaad and was right, he shall get two rewards and whosoever made a mistake, he will get one reward.” And ‘It is they for whom there is an awful torment.’ is a threat to those who were divided, and a warning to those who emulate them.” In other words, the group that works to change the reality is distinguished from other groups by Shar’ee rules. It differs from others, and other groups differ with it regarding the Shar’ee rules. It is a Muslim group and its ‘Aqeedah is Islamic. Its disagreement with others is not over ‘Aqeedah, rather it is to do with rules. That is why this ayah takes a person outside of the deen if he goes against the ‘Aqeedah of the Muslims, and not if he disagrees about rules. Definitely, this ayah has nothing to do with the subject of the plurality of Ijtihaad.

Idan aka ce ayar nan 'aamm ce (gabaɗaya), kuma abin da ake la'akari da shi shi ne 'gabaɗayan kalmomin ba ƙayyadaddun dalilin saukar ayar ba', to mu ma'ana za mu ce: 'gabaɗayan ba ya wuce abin da aka saukar da ayar domin shi'. Ita ce gabaɗaya game da sabanin akida kawai, ba wani abu ba. Wannan shi ne daga mahangar farko. Daga mahangar ta biyu, fahimtarsu tana sabawa hadisan da suke halatta bambancin ra'ayi a cikin ijtihadi. Daga mahangar ta uku kuma, fahimtarsu tana nufin cewa rabuwa da su rabuwa ce da addini.

If it is said that the ayah is ‘aamm (general), and what is considered is ‘the generality of the wording and not the specificity of the cause’, we respond by saying that; ‘the generality does not go beyond the subject for which it was revealed’. It is general regarding the contradiction in beliefs and nothing else. This is from one perspective. From another perspective, their understanding contradicts the ahadith that permit difference in Ijtihaad. From a third perspective, their understanding means that separation from them is separation from the deen.

Game da aya ta biyu; "Lalle ne, waɗanda suka rarraba addininsu, suka zama ƙungiyoyi-ƙungiyoyi, ba ka da wani abu a cikinsu ko kaɗan (ya Muhammadﷺ). Al'amarinsu yana wurin Allah kawai, Shi ne zai gaya musu abin da suke aikatawa." [TMQ 6:159] Ibn Katheer ya ce; [Mujahid, Qatadah, ad-Dahhaak da as-Suddi sun ce; "Wannan aya an saukar da ita game da Yahudawa da Nasara."] 'A'isha رضي الله عنها ta ruwaito cewa Manzon Allahﷺ ya gaya mata:

As for the second ayah; “Verily, those who divided their religion and break up into sects, you (O Muhammad􀁕) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.” [TMQ 6:159] Ibn Katheer said; [Mujahid, Qatadah, ad-Dahhaak and as-Suddi said; ‘This ayah was revealed regarding the Jews and Christians.’ ‘A’ishah 􀁗 narrated that the Rasool of Allah 􀁕 told her:

"Su ne mutanen Bid'a (ƙirƙirar sabon abu a addini) kuma su ne ƙungiyoyi masu rarrabuwa (shi'a)", watau ƙungiyoyi irin su mutanen milal (addinai daban-daban) da nihal (akidu daban-daban), da son zuciya da ɓatacciyar hanya. Allah (SWT) ya wanke Manzonsa ﷺ daga abin da suke a kansa. A karatun Hamzah da al-Kasa'i, an ruwaito cewa 'Ali b. Abi Talib ya faɗi game da ayar:

“They are the people of Bid’ah (innovation) and they were shi’ah (factions)” ie sects like the people of milal (different religions) and nihal (different creeds), whims and misguidance. Allah 􀀬 cleared His Messenger 􀁕 from what they were upon. In the reading of Hamzah and al-Kasa’i, that ‘Ali b. Abi Talib said regarding the ayah:

"Lalle waɗanda suka rarraba addininsu" watau sun watsar da addininsu wanda aka umarce su da shi, kuma su ne Yahudawa da Nasara; "Kai (ya Muhammadu ﷺ) ba ruwanka da su ko kaɗan." Al-Baydawi ya ce: [watau sun zama rarrabu, don haka wasunsu sun yi imani wasu kuma sun kafirta, suka rabu a kan wannan.] Hakika, saɓani a cikin akidu ya bambanta da na furu'i (hukunce-hukunce).

‘Verily, those who divided their religion’ ie they abandoned their religion with which they were enjoined, and they are the Jews and Christians; ‘You (O Muhammad 􀁕) have nothing to do with them in the least.’] Al-Baydawi says: [ie they became divided, so some of them believed and some disbelieved and they split up over this.] Indeed, disagreement in the beliefs is different from the furu’ (rules).

Dangane da akidu, an haramta saba wa juna a cikin waɗannan dalilai da kuma wasu da yawa, domin kada mu zama kamar Yahudawa da Nasara, waɗanda suka saɓa wa juna game da Annabawansu, suka bar addininsu suka bi bidi'a da ƙarya, suka zama ƙungiyoyi masu rarrabuwa, watau milal da nihal.

Regarding beliefs, the disagreement in these evidences and many others has been forbidden, so that we do not become like the Jews and Christians, who differed over their Prophets and left their deen to follow bid’ah (innovation) and falsehood, and became sects, ie milal and nihal.

Wannan yana tabbatar da abin da Allah ya ce 􀀬:

This is explained by the saying of Allah 􀀬:

"Amma sun sabani, sai wasu daga cikinsu suka yi imani, wasu kuma suka kafirta." [TMQ 2:253].

“But they differed - some of them believed and others disbelieved.” [TMQ 2:253].

To haka, maudu'in shi ne na Imani da Kufr. Dangane da sabani a cikin furu' (hukunce-hukuncen shari'a), akwai dalilai masu yawa da ke halatta fahimta daban-daban cikin nassi da ma'anarsa, amma ba a bayansa ba. Wannan lamari malaman Musulunci suna sanin sa ta hanyar larura. Yin amfani da dalilan da ke hana sabani cikin akida a matsayin hujja ga haramcin kasancewar kungiyoyi daban-daban abu ne mai sauki da rashin hankali, matukar wadannan kungiyoyi suna dogara ne da hukunce-hukuncen Shari'a.

Thus, the subject is one of Imaan and Kufr. As for disagreement in the furu’ (the rules) there are numerous evidences that permit different understandings within the text and its meaning but not outside it. This matter is known by necessity by the Muslim scholars. It is too simplistic and naive to use the evidences prohibiting disagreement in beliefs as a proof for the prohibition of plurality of groups, as long as these groups are based on the Shar’ee rules.

Game da dalilai:

As for the evidences:

“Za a sami aibobi da kuskure, don haka duk wanda ya so ya raba al'amarin wannan Al'umma alhali tana tare, to ka buge shi da takobi, ko wane ne shi.” Kuma “Duk wanda ya raba, ba ya cikinmu.” Kuma “Manzon Allah ﷺ ya kira mu, muka ba shi bai'ah, sai ya ce zai karɓi daga gare mu bai'ah cewa za mu ji kuma mu yi biyayya, da son rai ko ba da son rai ba, a lokacin wahala da kuma cikin mummunan yanayi; kuma cewa ba za mu yi jayayya da masu iko ba, sai dai idan mun ga kufr buwah (kafirci bayyananne).”

“There will be flaws and faults, so whosoever wanted to divide the matter of this Ummah while she is gathered, strike him with the sword, whoever he may be.” And “Whosoever divides is not one of us.” And “The Rasool of Allah 􀁕 called us and we gave him our bai’ah, so he said that he would take from us a bai’ah that entails us to hear and obey, willingly or unwillingly, in case of hardship and in evil circumstances; and that we would not dispute with the people in authority, unless we witness a kufr buwah (flagrant act of disbelief)

saboda abin da muke da shaida daga Allah 􀀬. Waɗannan dalilai suna da alaƙa da Khalifa, bai'arsa, biyayya gare shi, da haramcin tayar da kai a kansa, sai dai idan yana bayyana kafirci a fili.

for which we have proof from Allah 􀀬.” These evidences are related to the Khaleefah, his bai’ah, obedience to him and the prohibition of rebelling against him, except in a situation where he manifests open kufr.

"Duk wanda ya zo ya yaƙe shi, yana mai burin raba haɗin kan wannan Ummah, to a buge shi da takobi, ko wane ne shi. Waɗannan dalilai ba su da wata alaƙa, ko kusa ko nesa, da batun ƙungiyar daga cikin Musulmai. Ƙungiyar ba ta ɗaukar dokokin Khaleefah iri ɗaya, kuma ba ta wakiltarsa, a maimakon haka tana aiki ne kawai don kafa Khaleefah da kuma ba shi lissafi."

If someone comes to fight him, wishing to divide the unity of this Ummah, then let him be struck with the sword, whoever he is. These evidences have no connection, whether close or remote, to the subject of the group from the Muslims. The group does not take the same rules of the Khaleefah nor does it represent him, rather it only works to establish the Khaleefah and account him.

Hadisai "Hannun Allah yana tare da jama'a" da kuma hadisin "Jama'a rahama ce, rarrabuwa kuwa azaba ce", ba su da alaka da haramta yawan kungiyoyi. Musulmi za su ji rahamar Allah, idan suna rayuwa karkashin inuwar al'ummar Musulmi ko wata kungiya daga cikin Musulmi. Amma rabuwa da rarrabuwar kai, tana ba Shaidan damar kusantar Musulmi, a kan haka ne ya shafi fadin Manzon Allah ﷺ:

The ahadith “The hand of Allah is with the jama’ah.”, and the hadith, “The jama’ah is mercy, and division is torment”, have nothing to do with prohibition of plurality of groups. Muslims will feel the mercy, living under the shadow of the Muslim community or a group from the Muslims. As for the separation and division, it enables Shaytan to get closer to the Muslim, upon which the following saying of the Messenger 􀁕 applies:

"Hakika, kerkeci ba ya cin tumaki sai wanda ya ɓata." Wannan yana nuna azaba. Babu wani abu a cikin mantuq (ma'anar kalmomi) ko mafhum (ma'anar da aka fahimta) na waɗannan hadisai biyu da ke nuna wajabcin haɗa aikin Musulunci domin kafa shari'ar Allah 􀀬.

“Indeed, the wolf only eats the straying sheep.” This implies the punishment. There is nothing in the mantuq (wording) or mafhum (meaning) of these two ahadith that indicates the obligation of uniting the Islamic work to establish the rule of Allah 􀀬.

Waɗannan su ne dalilan Shari'a da ake amfani da su wajen hana yawan ƙungiyoyi, kuma babu ɗaya daga cikinsu da ya shafi abin da aka ambata.

These are the Shar’ee evidences that are used to prohibit plurality of groups, and none of them apply to what has been cited.

Game da hujjojin hankali da aka ambata, da kuma illolin kasancewar ƙungiyoyi da yawa, babu wani daga cikin waɗannan da yake hanawa, haramtawa ko wajabta wani abu. Abin da kawai yake hanawa, haramtawa ko wajabtawa shi ne Shari'a. Ana fahimtar mummunan halin da ake ciki yadda yake, kuma ana fahimtar ainihin abin da yake cikinsa daidai. Sannan muna komawa zuwa Shari'a don neman dalilai, waɗanda suke wajabtawa ko haramtawa, domin magance wannan hali. Saboda haka, ba za mu iya ɗaukar wata dokar Shar'i daga hakikanin lamari ba.

As for the rational justifications that have been mentioned, and the negative effects of having many groups; none of this prevents, prohibits or obliges anything. Rather what prevents, prohibits or obliges is only the Shar’a. The bad reality is understood as it is and its essence is understood precisely. Then we go to the Shar’a to get the evidences, which oblige or prohibit, for treating this reality. Hence, we cannot take any Shar’ee rules from the reality.