Akwai kuma masu fafutukar Musulunci da ke gabatar da ra'ayin haɗe-haɗe da daidaito da ake buƙata a aikin Musulunci na yanzu, yayin da wasu ke ba da shawarar hanyar ɓangare-ɓangare ko hanyar wuce gona da iri.

There are also Muslim activists who put forward the idea of integration and balance required in the present Islamic work, whilst others suggest the partial approach or the excessive approach.

Ma'anar tsarin haɗin kai shi ne cewa ba a halatta a takaita shi ga wani bangare ko wani abu guda ɗaya, a bar sauran sassa da fannoni ba.

The integral approach means the impermissibility of restricting it to one aspect or partial thing to the exclusion of other parts and aspects.

Wani ɓangare na halayen tsarin Musulunci shi ne yana da tsarin ibada, tsarin tattalin arziki, tsarin zamantakewa, tsarin siyasa da tsarin soji. Aikin Musulunci na farko a zamanin annabta shi ma cikakke ne. Saboda haka, Manzon Allah ﷺ ya riƙe kuma ya bi aikin Musulunci a dukkan fannoninsa. Ko a fagen aiki ko a koyar da ɗabi'a, ya kasance Murabbi (mai tarbiyya), a fagen ilimi ya kasance malami, a fagen Jihadi ya kasance shugaba, kuma wajen tsara al'amura ya kasance jagora. Aikin Musulunci ya wajabta mana bin sawun Manzon Allah ﷺ a kowane lokaci da kowane wuri, kuma babu zaɓi a cikin ko za a bi hanyarsa ko a'a.

Part of the characteristics of the Islamic methodology is that it has a system of worship, an economic system, a social system, a political system and a military system. The first Islamic work in the time of the Prophethood was also complete. Thus, the Rasool of Allah 􀁕 adhered to and followed the Islamic work in all its aspects. Whether in the field or in moral instruction, he was a Murabbi (educator), in the field of education he was a teacher, in the field of Jihaad he was a leader, and in planning he was a guide. The Islamic work obliges us to follow the footsteps of the Rasool 􀁕 in all times and places, and there is no choice in whether to follow his way or not.

Sabanin wannan, akwai tsarin aiki na sassa-sassa a cikin aikin Musulunci, wato mutum ya takaita kansa ga wani bangare guda na aikin Musulunci. Suna manne da shi kawai, ba sa tsallakewa zuwa wani. Suna yin imani da wannan aiki na sashe kawai, suna kuma ƙin duk sauran abubuwa. Aikin sassa-sassa yana haifar da bambance-bambance da rarrabuwa a cikin aikin, kuma yana watsa ƙoƙarin mutane. Alkur'ani ya ƙi aikin sassa-sassa ga Banu Isra'ila. Yana cewa: "Shin kuna yin imani da wani sashe na Littafi, kuna kuma kafirce wa wani sashe? To, mene ne sakamakon waɗanda suke yin haka daga cikinku, face wulakanci a rayuwar duniya, kuma a Ranar Tashin Kiyama za a mayar da su zuwa azaba mafi tsanani." [TMQ 2:85]. Masu fafutukar wannan tsari kuma suna ƙara da cewa ƙalubalen Jahiliyya da haɗin kanta suna wajabta haɗuwa a cikin aikin Musulunci.

In contrast to this is the partial approach in the Islamic work, which is to restrict oneself to one aspect of the Islamic work. They adhere to this only, and do not overstep it. They only believe in this partial work and reject everything else. Partial work causes plurality and fragmentation in the work, and scatters the efforts of the people. The Qur’an rejected the partial work for the Children of Israel. He 􀀬 says; “Do you believe in a part of the scripture and reject a part? Then what is the recompense of those who do so among you, except disgrace in this life, and on the Day of Resurrection they shall be consigned to the most grievous torment.” [TMQ 2:85]. The protagonists also add that the challenge of Jahilliyah and its solidarity obliges integration in the Islamic work.

Wannan ƙungiyar masu fafutukar Musulunci tana ganin cewa ya kamata a samu daidaito wajen ba kowane bangare na aikin Musulunci mai cikakken tsari muhimmancinsa da matsayinsa, in ba haka ba hakan zai haifar da gazawa a wasu abubuwa da wuce gona da iri a wasu. Wannan daidaito yana bukatar a yi la'akari da ka'idar fifiko.

This group of Muslim activists thinks that there should be a balance in giving every part of the integrated Islamic work its due weight and measure, otherwise it will lead to deficiency in some things and excessiveness in others. This balance requires the consideration of the logic of priorities.

A takaice, ra'ayin hadewa (integration) yana shafar Musulunci gaba ɗaya. Saboda haka aikin ƙungiyar dole ne ya kasance yana da cikakken fa'ida. Daidaito yana bukatar a damu da kowane fanni, bisa ga ƙima da ma'auni da suka dace da kowane ɗaya. Kada a ƙara a cikinsa, don idan aka yi haka zai kai ga wuce gona da iri, kuma kada a rage, don idan aka yi haka zai kai ga lahani.

In short, the idea of integration deals with Islam as a whole. Thus the group’s work must be characterised by comprehensiveness. Balance obliges that one be concerned with every aspect, according to values and measures suitable for each one. There should be no increase in it, otherwise this will lead to exaggeration, neither should there be deficiency, otherwise this will lead to defects.

Dokokin haɗin kai da daidaito suna sarrafa yanayin abubuwa da ayyuka. Dokoki ne da Musulmi da wanda ba Musulmi ba suke bi. Yakan ji muhimmancin kasancewarsu a rayuwarsa, sai ya yi aiki don tabbatar da su, domin sakamakon ya zo yadda aka nufa.

The laws of integration and balance control the nature of things and actions. They are laws that are observed by the Muslim and the non- Muslim. He feels the importance of their presence in his life, and he works to realise them, so that the results come as intended.

Amma duk da haka dole ne a lura cewa hukunci a kan haɗuwar abubuwa da kuma cimma daidaitarsu ya dogara ne da hankali, sabanin hukunci a kan ayyuka, wanda ya dogara da Shari'a.

However one must notice that judgement on the integration of things and achieving their balance depends on the mind, as opposed to judgement on actions, which relies on the Shar’a.

Wannan saboda hankali yana fahimtar hakikanin abubuwa da abubuwan da suke tattare da hakikanin su da kuma ƙayyadaddun rabo. Wannan fage ne na mutanen ƙwarewa, kuma hadisin Manzon Allah ﷺ da ke biye ya shafi shi: "Ku ne kuka fi sanin al'amuran duniyarku." [Muslim ne ya ruwaito shi].

That is because the mind comprehends the reality of things and the elements that make up the reality and fixed ratios. This is the area of the people of expertise, and the following hadith of the Messenger 􀁕 applies to it; “You are are more knowledgeable about the affairs of your dunya.” [Reported by Muslim].

Don haka manomi, likita, injiniyoyi da makaniki, kowannensu gwani ne a fagensa da dokokinsa. Kowannensu yana ƙoƙarin cimma wannan doka (ta haɗin kai da daidaito).

So the farmer, doctor, engines and mechanic, each one of them is expert in his field and its rules. Each one tries to achieve this law (of integration and balance).

Game kda ayyuka, Allah ne ya ƙayyade su, kuma hadisin Manzon Allah ﷺ da ke tafe ya shafe su: "Duk aikin da bai dogara ga al'amarinmu (addininmu) ba, to an ƙi shi." [Bukhari da Muslim suka ruwaito]. Haka kuma ƙa'idar Shari'a da ke tafe ta shafe su:

As for the actions, they are determined by Allah 􀀬, and the following hadith of the Messenger 􀁕 applies to them; “Every action which is not based on our matter (deen) is rejected.” [Reported by Bukhari and Muslim]. The following Shar’ee principle also applies to them:

Asali, ana tafiya da ayyuka bisa ga hukuncin Shari'a. Wannan saboda hukunta ayyuka a matsayin hasan (nagari) ko qubh (abin ƙi) yana dogara ne ga tunanin mutum game da wannan aiki, ba daga aikin kansa ba. Musulmi zai yi hukunci a kan ayyukansa bisa ga tunanin da yake imani da shi. Idan aikin yana bisa umarni da hani na Allah 􀀬, to yana hasan (nagari), in ba haka ba kuwa yana qabeeh (abin ƙi).

‘In origin, actions are adhered to according the Shar’ee rule.’ That is because judging upon actions as hasan (good) or qubh (reprehensible) is subject to man’s consideration of this action and not from the action itself. The Muslim will judge upon his actions according to the thoughts he believes in. If the action is according to the orders and prohibitions of Allah 􀀬 then it is hasan (good), otherwise it is qabeeh (reprehensible).

Ƙa'idar Shari'a ta ce: 'Hasan shi ne abin da Shari'a ta ayyana a matsayin hasan, kuma qubh shi ne abin da Shari'a ta ayyana a matsayin qubh.' Saboda haka, idan Musulmi yana son cimma daidaito da daidaituwa a al'amura, yana dogara ne da hankalinsa kamar kowane mutum. Amma idan yana son cimma hakan a ayyuka, dole ne ya kasance bisa ga ƙa'idar Shari'a.

The Shar’ee principle states: ‘The hasan is what the Sharee’ah has defined as hasan and qubh is what the Shar’a has defined as qubh.’ Therefore, when the Muslim wishes to realise integration and balance in things, he depends upon his mind like any other human being. As for when he wishes to realise it in actions, it must be according to the Shar’ee rule.

Wata matsalar kuma, ita ce dokar haɗin kai da daidaito tana la'akari da girman aikin da Shari'a ta wajaba ba tare da an wuce gona da iri ba. Wannan yana buƙatar cikakkun bayanai kamar haka: Musulunci cikakke ne. Dukan Musulmai, watau al-Ummah al-Islamiyyah, suna ɗaukar dukan Musulunci.

There is another issue that is, the law of integration and balance takes into consideration the size of the work required by the Shar’a without being exceeded. This requires the following details; Islam is complete. All Muslims, ie the Islamic Ummah, undertake the whole of Islam.

Al'ummar Musulunci ta ƙunshi daidaikun mutane, ƙungiyoyi da Khalifa.

The Islamic Ummah consists of individuals, groups and the Khaleefah.

Kowane ɗaya daga cikin waɗannan an danƙa masa ƙa'idoji na musamman da suka shafe shi.

Each one of these has been entrusted with rules specific to them.

Saboda haka, Musulmi ɗaya yana aiwatar da abin da Shari'a ta wajabta masa a matsayinsa na mutum ɗaya. Ƙungiya tana aiwatar da abin da ake buƙata daga gare ta a matsayinta na ƙungiya. Khalifa kuma yana aiwatar da abin da aka umarce shi da aiwatarwa a matsayinsa na Khalifa.

Thus, the individual Muslim undertakes what the Shar’a requires of him as an individual. The group undertakes what is required from it as a group. The Khaleefah undertakes what he has been ordered to undertake as a Khaleefah.

Idan Musulmai, a matsayinsu na mutane daban-daban, suka aiwatar da duk abin da aka wajabta musu, kamar yadda jama'ah (ƙungiyoyi) da Khalifa suke yi, to cikakke da kuma faɗin aikin zai tabbata.

If the Muslims, as individuals, undertook all that they are required to undertake, just like the jama’ah (group/s) and the Khaleefah, then the completeness and comprehensiveness of the work will have been realised.

Duk wani gazawa (daga mutum, ƙungiya ko Khalifa) game da wajibai zai sa wanda ya yi gazawar ya zama mai rashin cika abin da aka wajabta masa, kuma zai yi zunubi.

Any shortcoming (in the individual, group or Khaleefah) regarding the obligations will make the one with the shortcoming deficient in regards to what was required from him and he will be sinful.

Islam ba zai iya cika gaba ɗaya ba sai da kasancewar Khaleefah. Kasancewar yawancin hukunce-hukuncen addini sun dogara ga kasancewarsa, wannan yana sa kasancewarsa ya zama wajibi, kuma aikin kafa Khaleefah ya zama wajibi. Saboda haka, kasancewar wata jam'iyya da take aiki don kafa Khaleefah wajibi ne a Shari'a. Don haka, jam'iyyar tana ɗaukar duk abin da ake buƙata don kafa addini ta hanyar kafa Daular Khilafah. Wannan shi ne abin da ake kira aikin maido da tsarin rayuwar Musulunci. Wannan shi ne cikakken abin da Shari'a ta bukata daga gare ta, kuma ba shi ne dukkan addinin ba, wanda ba zai iya rike shi ba, kuma ba a ba ta amanar ɗaukar shi ba. Haka kuma Shari'a ta hana ta aiwatar da hukunce-hukunce da yawa, kamar Hudood misali. Don haka jam'iyyar ba ta ɗaukar matsayin Khaleefah; sai dai tana aiki don kafa Khaleefah domin ya iya aiwatar da abin da ake bukata daga gare shi; "Shugaba ga mutane makiyayi ne kuma yana da alhakin garkensa." [Muslim ne ya ruwaito] "...Lalle Allah zai tambaye su game da abin da ya ba su amana." [Muslim ne ya ruwaito] A nan muna so mu jawo hankali ga cewa Musulmi yana imani da Musulunci gaba ɗaya kuma yana kira zuwa gare shi gabaɗaya. Sai dai ya karɓi dalla-dalla abin da yake bukata domin ya aiwatar da abin da Shari'a ta bukata daga gare shi, da abin da ake bukata daga gare shi a cikin jam'iyyar da yake aiki da ita. Za a yi masa hisabi kan duk wani gazawa a cikin waɗannan dalla-dalla daga wurin Allah 􀀬.

Complete Islam cannot exist completely without the presence of a Khaleefah. The fact that many of the rules of the deen depend upon his presence makes his presence an obligation, and the work to establish a Khaleefah an obligation. Consequently having a group that works to establish the Khaleefah is a Shar’ee obligation. Thus, the group undertakes everything required to establish the deen through the establishment of the Khilafah State. This is what is known as the work to resume the Islamic way of life. This is the totality required from it by Shar’a, and it is not the whole of the deen, which it cannot deal with, neither is it entrusted to undertake it. Rather it is prohibited by the Shar’a from undertaking the implementation of many rules, like the Hudood for example. Thus the group does not take up the role of the Khaleefah; it rather works to establish the Khaleefah so that he can undertake what is required of him; “The Ameer for the people is a Shepherd and he is responsible for his flock.” [Reported by Muslim] “...Indeed Allah will ask about what He has entrusted them with.” [Reported by Muslim] Here we would like to draw attention to the fact that the Muslim believes in Islam completely and calls to it in general. However, he adopts in detail what he needs in order to perform what is required of him by the Shar’a, and what is required of him from the group that he works with. He will be accounted for any deficiency in these details by Allah 􀀬.

Haka kuma, Khalifa zai aiwatar da abin da Shari'a ta wajabta a kansa a matsayin mutum ɗaya. Don haka yana sallah, yana azumi, yana aikin Hajji, yana bayar da zakka, kuma yana kula da iyayensa, kuma yana nisantar zina, riba, ƙarya da yaudara.

Similarly, the Khaleefah will undertake what is required by the Shar’a as an individual. So he prays, fasts, makes Hajj, gives zakah and looks after his parents, and he abstains from adultery, usury, lying and deception.

Ya kuma tsaya ga abin da Shari'a ta wajabta masa a matsayinsa na Khalifa. Don haka, yana yin dokoki, yana shelanta Jihadi, yana kare Musulmi, yana yin hukunci da abin da Allah ya saukar, kuma yana aiwatar da Hudud. Allah zai yi masa hisabi kan duk wani kuskure a cikin kowane daga cikin waɗannan.

He also undertakes what the Shar’a requires from him as Khaleefah. So, he passes laws, declares Jihaad, protects the Muslims, rules by what Allah 􀀬 has revealed and applies the Hudood. Allah 􀀬 will account him for any deficiency in any of these.

Wannan ita ce hakikanin halin da hukunce-hukuncen Shari'a ke aiki a kansa. Dole ne ya bayyana ga jama'a domin su iya bambance tsakanin abin da ake buƙata daga gare su da abin da ba a buƙata ba. Saboda haka abin da ake buƙata daga Khaleefah ba ya zama abin da ake buƙata daga jama'a. Idan jama'a suka bayyana hakikanin halinsu, za su iya tantance girman abin da ake buƙata daga gare su, kuma za a yi musu hisabi a kansa. Wannan yana daga mahangar haɗin kai.

This is the reality on which the Shar’ee rules apply. It must be clear for the group so that it can distinguish between what is required from it and what is not required. Hence what is required from the Khaleefah is not required from the group. If the group defined its reality, it will be able to define the magnitude of what is required from it, and hence will be accounted for it. This is from the angle of integration.

Bayan da ƙungiya ta bayyana abin da ake buƙata daga gare ta, idan ta takaita kanta ga wani ɓangare na abin da ake buƙata, ta bar wani ɓangaren, ko kuma ta mayar da hankali kan wani ɓangare tare da ba shi fiye da yadda ya cancanta a kan kuɗin wani ɓangaren, ko kuma idan ba ta duba muhimmancin abubuwa a aikinta ba, to za ta rasa daidaiton da ake buƙata. Amma dole mu tuna cewa Shari'a ce ke tantance muhimman abubuwa, ba hankali ba. Saboda haka aikin ƙungiyar siyasa ne, kuma an kafa shi ne a kan wata akida da take son a aiwatar da ita a cikin al'ummar Musulunci. Aqidah ce take a matsayin farko a cikin da'wah, domin ita ce tushen da kowane reshe ke tsaye a kanta, kuma dukkan hukunce-hukuncen Shari'a suna da alaƙa da ita. Mayar da hankali kan kafa Khilafah dole ne ya kasance yana da faɗin ma'auni, domin hukunce-hukunce da yawa sun dogara da ita, shi ya sa ake kiranta da 'Kambun Farillai (wajibai).' Don haka, idan ƙungiya tana ƙoƙarin cimma haɗin kai da daidaito a waje da wannan mahangar, to ta ɗora wa kanta abin da Allah ﷻ bai ɗora mata ba. Za ta ci gaba da korafin rashin cikawa da rashin daidaito kamar yadda take korafin rarrabuwa. Za ta zama ƙungiyar da take korafi da kuka, kuma ta ɓace hanya domin ta rasa mizanin shugabanci.

After the group has defined what is required from it, it will lose the required balance if it restricted itself to one aspect of what is required, to the exclusion of another aspect, or it only concentrated on one aspect, and gave it more attention than it deserves at the expense of another aspect, or if it did not consider the priorities in its work. However we must remember that it is the Shar’a and not the mind that decides what the priorities are. Thus the work of the group is political, and it is established on an ideology which it wishes to be implemented upon the Islamic Ummah. The ‘Aqeedah takes the prime position in the da’wah, because it is the basis upon which every branch is established, and to which all the Shar’ee rules are related. Concentrating on the establishment of the Khilafah must have a wide scope, because many rules are dependent on it, and that is why it is known as the ‘Crown of the Furood (obligations).’ Therefore, if the group strives to realise its integration and balance outside this viewpoint, then it has charged itself with what Allah 􀀬 has not charged it with. It will continue to complain of deficiency and inbalance as it complains of plurality. It will become a group that complains and weeps, and loses its way because it has lost its compass of direction.

Idan halayen tsarin Musulunci sun kasance cewa yana da tsarin ibada, tsarin tattalin arziki, tsarin zamantakewa, tsarin siyasa da tsarin soja, to menene alakar kungiyar da dukkan wadannan tsare-tsare?

If the characteristics of the Islamic methodology are that it has a system of worship, economic system, social system, political system and military system, then what is the group’s linkage with all these systems?

Ƙungiyar an kafa ta ne domin kafa Shari'ar Allah (SWT). Idan Shari'ar Allah (SWT) ta kafu, to tsarin Musulunci daban-daban sun kafu.

The group has been established to establish the Rule of Allah 􀀬.When the Rule of Allah 􀀬 has been established, then the various Islamic systems have been established.

A cikin tsarin tattalin arziki, akwai ƙa'idodin Shari'a da suka shafi ƙasa da mallaka, da wasu ƙa'idodi da suka shafi masana'antu, da cinikayya ta cikin gida da ta waje. Mai Shari'a (Ash-Shaari') ya dora dukkan waɗannan ƙa'idodi da sauran irinsu a hannun Khalifa. Khalifa ne, ba ƙungiya ba, yake ɗaukar nauyin kula da su.

In the economic system, there are Shar’ee rules relating to land and ownership, and other rules relating to manufacture, and domestic and foreign trade. The Legislator has entrusted all of these rules and other such rules to the Khaleefah. It is the Khaleefah and not the group that assumes the responsibility of looking after them.

A cikin tsarin siyasa, ana kafa Dawla bisa ka'idoji da ginshiƙan da Shari'a ta shimfiɗa, kamar Khalifa, da mu'awinai (mataimaka).

In the political system, the State is established on principles and pillars laid down by the Shar’a, such as the Khaleefah, the mu’awineen (assisstants)

ga wulaah (gwamnoni), qudaah (alƙalai), tsarin gudanarwa da Majlis al-Ummah (Majalisar Al-Ummah). Khaleefah yana da ikon da dole ne ya yi amfani da shi, haka ma mu'awineen (mataimakan) da wulaah (gwamnoni). Sojoji suna da ayyukansu, tsarin gudanarwa kuma yana da fagensa. Me ƙungiyar take da hannu a cikin ɗayan waɗannan abubuwan?

to the wulaah (governors), qudaah (judges), administrative system and the majlis al-Ummah (Council of the Ummah). The Khaleefah has his mandatory powers and so do the mu’awineen (assisstants) and the wulaah (governors). The army has its tasks, and the administrative system has its area. What has the group got to do with any of these things?

Rundunonin musulunci da shirye-shiryensu suna nufin cimma manufar da aka kafa su domin ita, wato isar da da'awar musulunci ga duniya.

The Islamic armies and their preparation are to realise the aim for which they exist, which is to convey the Islamic da’wah to the world.

Dole shiri ya zama a matakin duniya baki ɗaya, ba kawai a matakin dabarun yaƙi ba, inda Musulmi zai koyi yadda ake warwara da amfani da bindigar injin sannan ya jefa bam na hannu. An san cewa akwai makamai da mutum ɗaya zai iya mallaka, da kuma makaman da ƙasashe kaɗai za su iya mallaka. Wannan yana buƙatar horo na matakin ci gaba, ta amfani da tankuna, manyan bindigogi, jiragen sama, makamashin nukiliya, da sararin samaniya. Haka kuma ya zama wajibi a kafa dakunan gwaje-gwaje, masana'antun makamai, filayen jirgin sama, da cibiyoyin horo; da sauran abubuwa masu yawa baya ga abin da muka ambata. To me ƙungiya take da alaƙa da waɗannan abubuwa? Manzon Allah ﷺ, a lokacin da yake shirya da horar da Sahabbansa, ba haka ya yi ba a matsayin wanda ke da alhakin wata ƙungiya; a maimakon haka, ya yi hakan ne a matsayin shugaban ƙasa. Koyi da Manzon Allah ﷺ bai kamata ya wuce wannan ra'ayi ba.

The preparation has to be on the global level and not just on the tactical level, where the Muslim learns how to disassemble his machine gun, use it and throw a grenade. It is well known that there are weapons that an individual possesses, and weapons that only states can possess. This necessitates that the training be of a sophisticated level using tanks, artillery, aeroplanes, nuclear power, and outer space. Laboratories, arms factories, airports, and training centres should also be established; and many other things beside what we have mentioned. So what has the group got to do with any of these things? The Messenger 􀁕, when he used to prepare and train his Sahabah, did not do that as someone responsible for a group; rather he did that as a ruler of a State. The emulation of the Messenger 􀁕 should not go beyond this view.

Ba aiki ne na ƙungiya ba ta ɗauki nauyin waɗannan tsare-tsare ba. Maimakon haka, ƙungiya dole ne ta kafa Khaleefah wanda, a matsayinsa, zai aiwatar da waɗannan tsare-tsare saboda shi ne da alhakin hakan. Idan Ummah ta yi sakaci da kafa Khaleefah, ta kuma yi ƙoƙarin gudanar da ayyukansa, to ta lalata Shari'a.

It is not the duty of the group to assume the responsibility for these systems. Rather the group has to establish the Khaleefah who, in his role, realises these systems because that is his responsibility. If the Ummah neglected the establishment of the Khaleefah, and tried to undertake his tasks, then it has distorted the Shar’a.

Ƙungiyar tana da wajibi ta karɓi a hankali tsarin da take son mutane su yi mulki da su, idan Allah ﷻ ya ba ta ikon yin hakan. Saboda haka ƙungiyar tana tsara tsarin Musulunci da kundin tsarin mulkin Dawla. Tana ba mutane cikakken hoto na dokokin Musulunci, don su ga iyawarsa wajen warware matsalolinsu.

The group is obliged to adopt intellectually the systems which it wishes the people to be ruled by when Allah 􀀬 grants them the ability to to this. Thus the group sets out the structure of the Islamic system and the constitution of the State. It gives a general picture of the rules of Islam to the people, so that they can see its ability to solve their problems.

Sai su ci gaba da neman yin ibadar Allah 􀀬, ta hanyar aiwatar da hukunce-hukuncen Shari'a tsaftatacciya da kuma jin daɗin albarkarta.

They then proceed towards achieving the worship of Allah 􀀬, by implementing the pure Sharee’ah rules and enjoying their blessing.

Dangane da ɓangaren Musulunci (kaɗan) da waɗanda suke da ra'ayin ɗaukar ɗan kaɗan kawai ke ambata; idan su ƙungiyoyin sadaka ne ko ƙungiyoyin ɗabi'a, ko ƙungiyoyin da aka kafa bisa wata ƙa'ida guda ta Shari'a, kamar kula da Alƙur'ani, to irin waɗannan ƙungiyoyi suna da karɓuwa, muddin mambobinsu suna taruwa bisa ƙa'idar Shari'a. Amma idan sun yi iƙirarin cewa ta wannan aiki suna son kafa addini, to muna cewa musu sun karkata daga tsarin Shari'ar da aka tsara, kuma aikinsu na ɓangare ya zama abin ƙi.

As for the small part (of Islam) mentioned by those who hold an opinion about carrying only a small part; if they are charitable or ethical societies, or societies that are established on a single Shar’ee rule, such as taking care of the Qur’an, then such associations are acceptable, as long as their members come together on a Shar’ee rule. However, if they claim that through this work they want to establish the deen, then we say to them they have deviated from the planned Shar’ee method, and their partial work becomes rejected.

Jama'ar da ke aiki don mayar da hukunci bisa abin da Allah 􀀬 ya saukar ya kamata ta cika abin da ya wajaba a kanta, watau: kada ta dauki hukunce-hukuncen Khalifa, ko hukunce-hukuncen mutum guda don kanta, kuma kada ta dauki kanta a matsayin dukkan al'ummar Musulmi, sai dai a matsayin wata jama'a daga cikin al'ummar Musulmi, ta kuma ayyana manufarta ta zama kafa mulkin Allah 􀀬 da komawa ga tsarin rayuwar Musulunci. Sannan ta karbi duk abin da take bukata a aikinta na cimma manufarta, don haka ta karbi fahimtar Aqidar Musulunci daidai da tunanin da ke da alaka da ita, ta kuma shirya shababanta yadda ya kamata da Aqidar da ta karba. Ta kuma karbi hanyar da za ta taimaka mata wajen cimma manufar, da kundin tsarin mulki da za a yi wa jama'a hukunci da shi, da kuma tunanin da zai taimaka wajen nuna karara kuskuren tunanin karya da ya yawaita a tsakanin Musulmi, da gyara ra'ayoyin da ba daidai ba. Haka kuma ta bukaci mutumin da ke aiki tare da jama'ar ya cika bukatunsa na kansa domin ya zama Musulmi mai taqawa. Don haka ya cika bukatu a al'amura kamar akida, ibada, mu'amalar al'umma da dabi'u. Ta kuma mayar da aikinta kan kafa al'ummar Musulunci wacce dangantakarta ta ginu a kan Musulunci, kuma Daular Khilafah ke tsaronta. Sannan ta sa ido kan ayyukan shugabanni da ubangidansu domin sanin abin da aka shirya wa Musulmi. Jama'ar ta fallasa wannan ga jama'a, a madadinsa kuma ta karbi abin da yake alheri ga Ummah; hukunce-hukuncen Shari'a. Ta yi aiki don kwace mulki a zahiri daga hannun waɗancan Taghūtai da ke wulakanta Musulmi. Idan an aiwatar da duk wannan, to wannan jama'a za ta kasance ta cika duk abin da ya wajaba a kanta.

The group that works to restore the ruling by what Allah 􀀬 has revealed should fulfill what is necessary for it, namely: it should not take the rules of the Khaleefah, or the rules of the individual for itself, and not consider itself to be the whole Muslim community but rather a group from the Muslim community, and define its objective as the establishment of Allah’s 􀀬 rule and the resumption of the Islamic way of life. It should adopt then everything it needs in the work to achieve its objective, so it should adopt the correct understanding of the Islamic ‘Aqeedah and the thoughts that relate to it, and prepare its shabab properly with the ‘Aqeedah it adopts. It should also adopt the method that will help it to achieve the objective, the constitution with which the people would be ruled, and also the thoughts that help to show clearly the fallacy of the false thoughts prevalent amongst Muslims, corrected the erroneous concepts. It should also demand that the individual who works with the group should fulfil his individual requirements so as to become a pious Muslim individual. So he should fulfil the requirements in things such as the beliefs, worships, societal transactions and morals. It should focus its work on establishing the Islamic society, whose relationships are based on Islam, and guarded by the Khilafah State. Then it should monitor the actions of the rulers and their masters so as to know what is planned for the Muslims. The group should expose this to the people, and in its place it should adopt what is good for the Ummah; the Shar’ee rules. It should work to practically seize the power from those Taghut who treat the Muslims ruthlessly. If all this has been done then this group would have fulfilled all that is necessary for it.

Al'adar ƙungiyar ya kamata ta kasance mai faɗi, kuma fagen aikinta ya kasance mai yaɗuwa. Saboda haka, dole ne ƙungiyar ta ɗauki dukan abin da ake buƙata, kuma wannan ya ƙunshi abubuwa da yawa. Ya kamata ta aiwatar da ayyukan cikin daidaiton da ake buƙata, don kada ta zama ƙungiyar wasanni, ta ɗabi'a, ko cibiyar tattalin arziki... sai dai ta kiyaye tsarinta na siyasa da aikinta na siyasa. Don haka tunaninta shi ne na kula da al'amuran al'umma da kuma ɗaukar muradun Ummah.

The culture of the group should be extensive, and the field of its work should be wide. Consequently, the group must undertake everything that is required, and this encompasses many things. It should perform the actions with the required balance, so it does not turn into an athletic, ethical association or an economic institution... rather it preserves its political approach and political work. Thus, its thoughts are those of looking after the affairs and the adoption of the Ummah’s interests.

Saboda haka, aikin rabin-rabi ta hanyar da aka ambata ya ƙi karɓuwa. Haka kuma fahimtar faɗin ƙungiyar da ta haɗa abin da ake buƙata da abin da ba a buƙata daga gare shi, fahimta ce ta kuskure da aka ƙi.

Therefore, partial work in the aforementioned manner is rejected. The wide approach of the group that encompasses what is required and what is not required from it, is also an erroneous understanding that is rejected.