Musulmai sun 'yantar da ƙasashe da yawa, kuma sun mulkaɗa su da Musulunci. Musulunci ya umarce su da riƙe ragamar mulki da jagoranci. An haramta musu a yi musu mulki da wanda ba Musulmi ba. Allah (SWT) ya ce a cikin Suratun Nisa'i,

The Muslims liberated many countries and ruled them by Islam. Islam has commanded them to hold the reins of power and leadership. They are forbidden from being ruled by non-Muslims. Allah (swt) says in Surah al-Nisa,

"Kuma Allah ba zai taba ba kafirai wata hanya (nasara) a kan muminai ba." [An-Nisa, 4:141]..

“And never will Allah grant to the disbelievers a way (triumph) over the believers.” [An-Nisa, 4:141]..

Allah (SWT) ya ba muminai ƙarfi da daraja. Ya ce a cikin Suratul Munafiqun:

Allah (swt) has bestowed the ‘Izzah upon the Believers. He I says in Surah al-Munafiqeen:

"Amma girma (daraja) na Allah ne, da Manzonsa, da muminai, amma munafukai ba su sani ba." [Al-Munafiqun, 63:8].

“But honor belongs to Allah,His Messenger (Muhammad (pbuh)) and to the Believers, but the hypocrites know not.” [Al-Munafiqun, 63:8].

Duk da haka, Allah (SWT) bai ba su ƙarfi ba, kuma bai ba su mulki da jagoranci ba sai bayan sun sami tunani irin na Musulunci. Wannan tunani ya ƙunshi kallon aikin mulki a matsayin hanyar aiwatar da Musulunci da yada Saƙonsa, ba a matsayin sha'awar iko ba. Har sai sun sami tunani irin na Musulunci (wato iya fahimtar abin da mulki ya ƙunsa da nauyin da ke kansa a gaban Allah), ba a hana su ikon yin mulki da kula da al'amuran mutane ba. Kyawun Musulunci ya bayyana ta ayyukan waɗannan shugabanni, da maganganunsu, kuma ya isa ga mutanen da suke mulka ta hanyar aiwatar da Shari'ah. Wannan babu makawa ya sa aka shawo kan waɗannan mutane har suka karɓi Musulunci da yawa. Ƙarfi, jagoranci da mulki sai suka zama nasu ma. Ƙasashensu suka zama gida na Musulunci kuma wani ɓangare na Daular Musulunci.

However, Allah (swt) did not give them the might, nor had He given them the rule and the leadership until they had acquired an Islamic mindset. This mentality carried the idea of viewing the task of ruling as a means to implement Islam and propagate its Message, and not to possess a lust for power. Until they had acquired an Islamic mentality (having the ability to understand what the rule entailed and its responsibility before Allah) the authority to rule and look after the people’s affairs was kept away from them. The splendor of Islam was reflected in the actions of those rulers and in their words and it reached the people that they ruled over through the implementation of the Shari’ah. This inevitably resulted in convincing these people to the extent that they embraced Islam in crowds. The might, leadership and the rule then belonged to them too. Their countries became an Islamic household and part of the Islamic State.

Fadada da musulmai suka yi an tabbatar da su ta hanyar mulkin ƙasashen da aka ci bisa tsarin Musulunci, sannan mutanen waɗannan ƙasashe suka karɓi akidar Musulunci, har ya zama cewa ƙasashen da Daular Musulunci ta ci sun zama nasu har zuwa Ranar Alƙiyama. Ta raba mutanensa daga yanayinsu na dā da ikon mulkinsu na dā, ta canja su daga kafirai zuwa Musulmai, sannan ta canja ƙasarsu daga Dar ul-Kufr zuwa Dar ul-Islam. Wannan yanayi ya ci gaba da zama daram har sai da mulkin Musulunci ya lalace. Duk da haka, mutanensa sun ci gaba da zama Musulmai, kuma ƙasarsu ta ci gaba da zama ta Musulunci koda bayan mulkin Musulunci ya lalace kuma ikon Daular ya watse. Ko da yake Daular Musulunci ba ta nan a yanzu, ƙasashen da musulmai suka fara ci har yanzu suna zama ƙasashen Musulmi, kuma mutanensu har yanzu Musulmai ne, kuma wannan ƙasa tana da damar dawowar mulkin Musulunci da yaɗuwar ikonsa a kan yankinta.

The Islamic conquests were consolidated by ruling the conquered countries according to Islam, followed by the people’s adoption of the Islamic belief until the conquests of countries by the Islamic State was a given until the Day of Judgment. It detached its people from their former condition and ruling authority and transformed them from disbelievers to Muslims and their country from Dar ul-Kufr to Dar ul-Islam. This state of affairs remained intact until Islamic rule was destroyed. However, its people remained Muslims and their land remained Islamic even after the Islamic rule had perished and the authority of the State dissipated. Although the Islamic State is currently absent, the countries originally conquered by the Muslims continue to be Muslim lands and the people still remain Muslims, and this land still has potential for the return of Islamic rule and the spreading of its authority over its territory.

Abubuwa da dama ne suka tabbatar da fadada Musulunci har abada, suka kuma dasa iri na Musulunci har zuwa Ranar Alkiyama.

Several factors have actually consolidated the Islamic conquests permanently and implanted the seeds of Islam to the Day of Judgment.

Wasu daga cikin waɗannan abubuwa sun sa mulkin ƙasashen da aka 'yantar ya zama mai sauƙi tun farko, kamar yanayin shari'ar Musulunci. Wasu abubuwan kuma sun shirya mutane su shiga Musulunci, kamar halayen shugabanni, yayin da wasu abubuwan suka taimaka wajen dasa irin Musulunci a cikin zukata da tunanin waɗanda suka karɓe shi har abada, kamar yanayin Akidar Musulunci.

Some of these factors made the governace of the liberated lands simple from the very beginning such as the nature of the Islamic legislation. Other factors prepared the people to enter Islam such as the behaviors of the rulers while other factors contributed to the implantation of the seeds of Islam into the hearts and minds of those who embraced it forever such as the nature of the Islamic ‘Aqeedah.

A takaice, ana iya taƙaita waɗannan abubuwan kamar haka:

In summary, these factors can be summarized by the following:

1. Musulunci akida ce mai bin hankali. Yana wajabta duk wanda ya karbe shi ya yi imani da shi bisa hankali ta hanyar tunani. Don haka, da zarar mutum ya karbi Musulunci, sai ya zama mai tunani. Wannan saboda hankalinsa zai karkata zuwa ga halittu da duniya da Allah (SWT) ya halitta, wanda hakan zai sa ya fahimci wanzuwar Mahaliccinsa, sannan ya ingiza shi zuwa neman sanin dokokinSa, don ya fitar da su ya warware matsalolinsa bisa gare su. Saboda haka, Musulunci zai zama wani bangare na mutum a tabbatacciyar hanya, kuma hakan zai motsa shi ya fahimci dokokinsa ya aiwatar da su.

1. Islam is a rational ‘Aqeedah. It compels whoever embraces it to believe in it rationally through the agency of the intellect. Thus, the moment a human being embraces Islam, he turns into a thinking person. This is so because his attention would be turned towards the creatures and universe created by Allah (swt), thus enabling him to realize the existence of his Creator and thereby encouraging him towards gaining the knowledge of His rules, to extract them and solve his problems accordingly. Therefore, Islam will conclusively become a part of the person and this will motivate him to understand its rules and implement them.

2. Musulunci ya wajabta wa Musulmi ya nemi ilimi kuma ya san al'adun Musulunci. Ba ya isa Musulmi kawai ya furta Shahadatain (shaidun imani) domin ya zama mai ilimi game da Musulunci kuma ya fahimce shi. Ya kamata ya yi nazari sosai a kan Musulunci kuma ya fara samun cikakkiyar fahimta game da manufar mutum, rayuwa, da halitta, da kuma yadda Musulunci ke tsara wadannan abubuwa. Wannan ilimi yana fadada tunanin Musulmi, yana bunkasa fahimtarsa, ta haka yana wadata hankalinsa, yana mai da shi malami ga wasu.

2. Islam obliges a Muslim to acquire knowledge and to become acquainted with the Islamic culture. It is not enough for the Muslim to simply profess the two Shahadatain (witnesses of faith) in order to become both knowledgeable about Islam and understand it. He should comprehensively study Islam and begin to develop a clear vision about the purpose of man, life, and the universe and the manner in which Islamic regulates these. This knowledge broadens the Muslim’s horizons and develops his perception, thereby enriching his mentality, making him a teacher of others.

3. Yanayin akidar Musulunci da shari'arta na buƙatar a sameta a hankali-hankali, wato ya shafi yadda mutum yake koyo da sarrafa bayanai daga al'ummar da yake rayuwa a cikinta. Musulmai sun koyi Musulunci domin su aiwatar da shi. Shi ya sa Musulmai koyaushe suke da kwazo da himma ga Musulunci. Suna da tunani mai faɗi, ilimi mai yawa, da hangen nesa mai fadi, domin akidar Musulunci tana zurfafe a zukatansu da tunaninsu. Haka kuma sun karɓi dokokin Musulunci da ra'ayoyinsa bayan bincike da nazari mai zurfi, kuma saboda aiwatar da Musulunci a aikace shi ne abin da ya fi mamayewa. Musulmai ba su koyi Musulunci don kawai su tara ilimi ba, domin hakan zai mayar da su littattafai masu tafiya da ke ɗauke da bayanai game da Musulunci. Hakan zai mayar da su kamar soso na ilimi, suna shan ilimi a kowane lokaci amma ba sa aiki da bayanan domin canza al'umma da tsara ta. Bayanai (kamar ruwa) za su ƙare a ƙarshe, mutum kuma ba zai yi tasiri a cikin al'umma ba. Haka kuma ba su saurari Musulunci kawai a matsayin shawara ba. Hakan zai mayar da su mutane marasa zurfin tunani, waɗanda ba za su iya danganta imani da al'amuran rayuwar yau da kullum ba. Musulmai sun tabbatar sun guje wa waɗannan hanyoyi guda biyu masu hatsari, wato koyon Musulunci don bayanai ko ɗaukarsa a matsayin shawara kawai. Musulmai sun takaita koyon Musulunci da dokokinsa ga hanyar da Musulunci ya tsara, wato fahimtar Musulunci a sarari da haske domin aiwatar da shi a dukkan fannonin rayuwa.

3. The nature of the Islamic ideology and its Shari’yah necessitate that they should be progressively acquired, i.e., it should affect the manner in which the individual learns and processes information from the society he lives in. The Muslims learned about Islam in order to implement it. This is why the Muslims were always eager and zealous towards Islam. They had an all encompassing thought, rich knowledge, and broad horizons because the Islamic ‘Aqeedah was deeply rooted in their hearts and minds. They also received the Islamic rules and opinions after a great deal of study and research and because the practical implementation of Islam was dominant. The Muslims did not learn Islam for the sake of soaking up knowledge because this would have rendered them as mobile books containing information about Islam. This would have made them intellectual sponges, soaking up knowledge at each turn but not acting upon the information in order to change and subsequently order society. The information (like water) would eventually dry up and the individual would not make an impact up on society. They also did not merely listen to Islam as a form of advice. This would have turned them into shallow minded individuals, unable to relate the belief to the daily affairs of life. The Muslims made sure that they avoided these two dangerous paths, i.e. learning about Islam for information or taking it as mere advice. The Muslims restricted their learning of Islam and its rules to the method decreed by Islam, which is the clear and enlightened understanding of Islam in order to implement it in all walks of life.

4. Musulunci addini ne mai ci gaba. Yana kai Musulmi zuwa sababbin matsayi kuma yana sanya shi a kan hanyar kamala. Yana wajabta wa Musulmi yin wasu ayyuka, wanda aikatawarsu za ta kai Musulmi zuwa matakin kamala inda zai iya jin daɗin fifikon ruhi, natsuwar zuciya da farin ciki na gaskiya. Mutum, idan ya kai irin wannan matsayi, zai zauna a can ba zai koma baya ba. Duk da haka, idan kaiwa ga irin wannan matakin kamala yana da wuya, to kiyaye shi ya fi wuya. Saboda haka, ayyukan da Musulmi ke yi dole ne su kasance masu daidaito da dorewa, ba na ɗan lokaci ba. Wannan yana bai wa mutum damar kiyaye matsayin fifiko da ci gaban da ya samu.

4. Islam is progressive. It leads the Muslims to new heights and sets them on the path of perfection. It obliges the Muslim to perform certain actions, the performance of which would lead the Muslim to a level of perfection where he can enjoy spiritual superiority, peace of mind and true happiness. The human being, once raised to such a level, will remain there and will not degrade. However, if the reaching of such a level of perfection were hard to achieve, the maintaining of such a level is even harder, therefore, the actions performed by the Muslims have to be consistent and permanent, and not temporary. This enables the human being to maintain the attained level of superiority and progress.

Waɗannan ayyuka ibada ne, wasu daga cikinsu wajibi ne wasu kuma nafilfili ne. Idan kowa ya cika wajibai, hakan zai kai ga samun matsayi ɗaya na ci gaba a tsakanin mutane. Aikata abin da ya wuce ayyukan wajibi yana ƙarfafa mutane su yi ƙoƙari zuwa ga kamala. Aikata waɗannan ayyukan ibada ba aiki ne mai wahala ba, kuma ba abu ne mai gajiyarwa ko mai karya ƙarfi ba, kuma ba ya nufin hana kai jin daɗin rayuwa ko nisanta daga abubuwan farin ciki na rayuwa. Ba ya kai ga danne sha'awoyi, sabili da haka ba ya kai ga sabawa ɗabi'ar ɗan adam. A'a, aikata irin waɗannan ayyukan ibada, musamman na wajibi, aiki ne mai sauƙi kuma yana cikin ikon kowane ɗan adam, ko ƙarfinsa da nufinsa sun kai ko ba su kai ba. Ayyukan ibada ba sa hana shi jin daɗin rayuwa. Aikata ayyukan nafilfili mustahabbi ne, Musulmi suna aikata su da himma sosai da marmarin hakan, suna sane da cewa ta hakan za su samu yardar Allah (SWT).

These actions constitute acts of worship, some of which are obligatory and others complimentary. Fulfilling the obligations by all people would lead to realizing a common level of progress. Performing what is beyond the obligatory actions encourages people to strive towards perfection. Performing these acts of worship is not a tough task, nor is it a tiring or shattering experience, nor does it entail deprivation of life’s pleasures and an abstention from its joyful aspects. It does not lead to the suppression of instincts and consequently to the contradiction of human nature. No, the performance of such acts of worship, especially the obligatory ones, is an easy task and well within the capability of every human being, no matter what his strength and will-power. Acts of worship do not prevent him from enjoying life. To perform the complimentary acts of worship is a Mandub (desirable matter), the Muslims perform them with great zeal and eagerness, knowing that by doing so they will gain the pleasure of Allah (swt).

5. Musulmi sun ci wasu ƙasashe ne don isar da Saƙon Musulunci. Saboda haka, sun ji cewa su manzannin rahama da shiryarwa ne. Za su shiga wata ƙasa su yi mulkinta bisa Musulunci, kuma da zarar mutanen ƙasar sun karɓi Musulunci, za su more haƙƙoƙi iri ɗaya da Musulmi. Daga nan kuma za su zama masu wajibcin aiwatar da irin aikin da Musulmi suka hakkaba. Ƙasar da aka ci kwanan nan za ta more haƙƙoƙi iri ɗaya da Gwamnati ke bayarwa ga sauran yankunan Musulmi, kuma za ta zama wani sashe na Daular Musulunci, domin tsarin mulkin Musulunci tsari ne na haɗin kai. Shi ya sa mutanen ƙasashen da aka ci ba su taɓa jin cewa ana mulkin mallaka a kansu ba, kuma ba su taɓa jin ko alamar mulkin mallaka ba. Don haka ba abin mamaki ba ne cewa mutane sun karɓi Musulunci da yawa, musamman bayan sun ga yadda ake aiwatar da Musulunci na gaskiya.

5. The Muslims conquered other countries in order to convey the Message of Islam. As a result, they felt that they were envoys of compassion and guidance. They would enter a country, rule it according to Islam and as soon as the people embraced Islam, they would enjoy the same rights as the Muslims. They would then become obligated to carry out the same duties that the Muslims were charged with. The newly conquered land would enjoy the same rights that the State provided for other Muslim regions and would become an integral part of the Islamic State because the Islamic ruling system is a system of unity. That is why the people of conquered countries never felt they were being colonized, nor did they ever sense the slightest signs of colonization. Therefore, it comes as no surprise that people embraced Islam in large numbers, more so after they had witnessed true Islam being implemented.

6. Akidar Musulunci da hukunansa ba ta keɓantacciya ba ce. Ana halatta koyar da su ga dukkan mutane, kuma a zahiri wajibi ne a koyar da su ga kowa domin su ɗanɗani zaƙin Musulunci su fahimci ainihin yanayinsa. Manzon Allah ﷺ yana aika gwamnoni, alƙalai da malamai domin su yi wa mutane mulki da Musulunci kuma su koya musu dokokinsa. Musulmai waɗanda suka zo bayansa ﷺ sun ci ƙasashe da dama, suka kafa sarakuna da malamai waɗanda za su koya wa mutane Fiqhu da Alƙur'ani. Mutane sun karɓi ilimin Musulunci hannu biyu-biyu har al'adunsu suka zama na Musulunci. Wannan ya haɗa har da waɗanda suka zaɓi kada su karɓi Musulunci.

6. The Islamic ideology and rules are not exclusive. It is permitted to teach them to all people and it is in fact an obligation to teach them to everyone so that they can taste the sweetness of Islam and realize its true nature. The Messenger of Allah (pbuh) would send governors, judges and teachers to rule people by Islam and to teach them its rules. The Muslims who came after him (pbuh) conquered many countries and set up rulers and teachers who would teach the people Fiqh and the Qur’an. The people welcomed Islamic education with open arms until their culture became Islamic. This included those who chose not to embrace Islam.

7. Shari'ah ta Musulunci cikakkiya ce kuma ta duniya baki daya. Saboda haka, Musulmi ba su taba bukatar nazarin dokokin kasar da za su ci ba. Ba su taba bukatar yin kokarin daidaitawa ko sassautawa tsakanin dokokin da suka kawo domin warware matsalolin rayuwa da dokokin da ke aiki a cikin wannan kasa ba. Idan sun ci wata kasa, sai su gabatar da Shari'ah a matsayin tsarin cikakke, suna aiwatar da Musulunci tun daga ranar farko da suka shiga kasar. Hanyarsu ta kasance mai tsattsauran ra'ayi ta fuskar cewa babu wani tsari na mataki-mataki wajen aiwatar da tsarin, kamar aiwatar da dokoki A, B, da C amma ba D ba, saboda aiwatar da dokar D zai haifar da rigima, ya kori mutane daga Musulunci, ko kuma yana da wahalar bi. Irin wannan tsarin sannu a hankali ba ya wanzuwa. Babu fasa-kwauri ko gyara-gyara a nan da can.

7. The Islamic Shari’ah is a universal and comprehensive. Therefore, the Muslims never needed to study the laws of the country that they were about to conquer. They never needed to try and accommodate or compromise between the laws they had brought to solve life’s problems and the laws in existence within that country. They would conquer a country and introduce the Shari’ah as a complete system, implementing Islam from the very first day they entered a country. Their method was radical in the sense that there was no phased approach to implement the system, such as implementing laws A, B, and C but not D, because implementing law D would result in controversy, turn people away from Islam, or was too difficult to adhere to. This type of gradualism did not exist. There were no patches here and there.

Musulmai ba su bari halin da ake ciki ya hana su aiwatar da tsarin Musulunci ba. Sun ci ƙasar ne da manufa guda ɗaya kacal, wato isar da Musulunci ga mutanenta domin sauya halin lalacewa da rayuwar tashin hankali da suke ciki. Wannan ya zama wajibi a tumɓuke tsohon tsari a maye gurbinsa da sabon tsari ta hanya mafi cikakken fasali. Shi ya sa ya zama mai sauƙi ga Musulmai su yi mulkin mutanen da aka 'yantar daga ranar farko. Mulkinsu zai kafu gaba ɗaya kuma da ƙarfi. Ba su taɓa fuskantar rikicin dokoki ba, kuma ba su shiga wani lokacin miƙa mulki ba. Suna da Saƙonsu, kuma yana bisa ’Aqeedah wadda daga cikinta ne tsarin, dokoki da ƙa'idoji suka fito. Shari'ah ce mai inganci da za a iya aiwatar da ita a kan kowace al'umma ta mutane, a ko'ina kuma a kowane lokaci.

The Muslims would not allow the status quo to prevent them from applying the system of Islam. They conquered the country with the sole aim of conveying Islam to its people in order to change their corrupt state of affairs and turbulent way of life. This necessitated the uprooting of the old structure and replacing it with a new structure in a most comprehensive manner. That is why it was easy for the Muslims to rule the newly liberated people from the very first day. Their rule would be completely and firmly established. They never suffered any legislative crisis nor did they undergo a transitional period. They had their Message and it was based on an ‘Aqeedah from which the system, legislation and rules emanated. It was and is a Shari’ah that is valid for implementation upon any human race, anywhere and at anytime.