Jihar Musulunci tana dogara ne ga akidar Musulunci, kuma karfinta gaba ɗaya ya samu ne daga wannan akida. Ita ce babbar hanyar ci gabanta da wadatarta, kuma ita ce tushen wanzuwarta. Jihar Musulunci ta sami wanzuwa, ta kuma kafa kanta cikin ƙarfi saboda ƙarfin Musulunci. Ta haɗe manyan yankuna na duniya cikin ƙasa da karni guda, duk da cewa dawakai da raƙuma ne kaɗai hanyoyin sufurinta, kuma duk al'ummomin da ta ci nasara a kansu sun karɓi Musulunci cikin ɗan gajeren lokaci, duk da cewa hanyoyin sadarwarta ba su wuce magana da baki da alkalami ba. Musulunci ya sa duk wannan ya yiwu ta hanyar zama ƙarfin motsa jiki na wannan jiha.

The Islamic State is based on the Islamic ideology and derives its strength solely from that ideology. It is its main cause of progress and prosperity and the basis of its existence. The Islamic State came into existence and established itself in a powerful fashion due to the strength of Islam. It consolidated large areas of the world in the space of less than a century despite the fact that horses and camels were its only means of transportation, and all its conquered peoples, and nations embraced Islam within a short period of time despite the fact that its means of communication were limited to the word of mouth and pen. Islam made all this possible by being the driving force behind the State.

Abokan gaba na Musulunci sun gane wannan, kuma sun san cewa raunana Daular Musulunci ba zai yiwu ba muddin Musulunci yana da ƙarfi kuma yana da tushe mai zurfi a cikin zukata da tunanin Musulmai, kuma muddin fahimtar Musulunci tana da kyau kuma aiwatar da shi daidai ne kuma cikakke. Saboda haka, Kafirai sun koma neman hanyoyin da za su raunana fahimtar Musulmai game da Musulunci da aiwatar da dokokinsa.

The enemies of Islam realized this and knew that the weakening of the Islamic State would be impossible as long as Islam remained strong and deeply rooted within the hearts and minds of the Muslims, and as long as the understanding of Islam remained sound and its implementation accurate and comprehensive. Therefore, the Kuffar resorted to finding the means which would weaken the Muslims’ understanding of Islam and their implementation of its rules.

Hanyoyin da abokan gaba na Musulunci suka yi amfani da su don raunana fahimtarsa sun yi yawa. Wasu daga cikinsu suna da alaƙa da nassi, wasu kuma da harshen da ake amfani da shi wajen isar da shi da koyar da shi, sannan wasu hanyoyin kuma suna da alaƙa da dacewar Musulunci da gaskiyar rayuwa. Sun fara ƙara ƙagaggun ruwaya a cikin Hadisan Manzon Allah ﷺ waɗanda ba a taɓa faɗa ba, kuma sun yi nasarar ƙirƙira tare da saka a cikinsu ma'anoni da manufofi marasa alaƙa da Musulunci, waɗanda suka saɓa wa Musulunci, da fatan Musulmai za su karɓe su, don su karkatar da su su kuma nisantar da su daga Musulunci. Lallai sun yi nasara a haka, suka yaɗa waɗannan ƙagaggun Hadisai a tsakanin mutane. Musulmai sun firgita da wannan lamari, su kuma suka bayyana makircin waɗannan Zanadiqah (masu ɓata addini). Musulmai suka karya ƙungiyarsu ta mugunta, suka kuma soke shirinsu. Sai malamai da masana Hadisi suka tashi tsaye don fuskantar wannan ƙalubale, suka fara tattara Hadisai tare da lissafa su, suna danganta kowane Hadisi da mai ruwayarsa, cancantarsa, da lokacin da aka ruwaito kowane Hadisi, suna nuna kowane Hadisi da kuma rarraba shi. An rarraba Hadisi zuwa Sahih (ingantacce) da Da'if (raunana), kuma an kiyaye su. An takaita ruwayar Hadisai ga zamanai uku bayan zamanin Sahabbai, kuma ba a karɓi wata ruwaya da aka kawo bayan haka ba. An gano dukkan masu ruwaya daya bayan daya, aka kuma rarraba littattafan Hadisi bisa haka, har Musulmai suka iya tabbatar da ingancin kowane Hadisi ta hanyar duba nassinsa da jerin masu ruwayarsa. Daular Musulunci ta yi tsauri ga waɗancan Zanadiqah, kuma yawancinsu an kashe su saboda rawar da suka taka wajen jirkita da ƙirƙirar Hadisan Manzon Allah ﷺ. Gabaɗaya, wannan makirci bai yi wani mummunan tasiri ga Musulunci ko Daula ba.

The methods which the enemies of Islam used to weaken its understanding were numerous. Some were related to the text and others to the language used in conveying and teaching it, still other methods used were related to Islam’s relevance with reality. They set about adding false narrations to the Ahadeeth of the Messenger of Allah (pbuh) which were never said, and they managed to fabricate and include in them non-Islamic meanings and concepts that contradicted Islam in the hope that these would be adopted by the Muslims and thus deviate them and alienate them from Islam. Indeed, they managed to do just that, and they spread these false Ahadeeth among the people. The Muslims came to be alarmed by this and they in turn divulged the evil schemes of those Zanadiqah (heretics). The Muslims smashed their evil ring and aborted their conspiracy. Scholars and Ahadeeth experts then rose to the challenge and began gathering and listing the Ahadeeth by relating each Ahadeeth to the narrator, his qualification, and the date each Ahadeeth was narrated, underlining each Ahadeeth and classifying it. The Ahadeeth was either classified as Sahih (genuine) and Da’if (weak) and were protected. The narrations of the Ahadeeth were restricted to the three generations after the Sahabah and no other narration reported after them was accepted. The narrators were all individually identified and the books of Ahadeeth were also classified accordingly until the Muslims were able to relate the authenticity of any Ahadeeth by relating its text and chain of narrators. The Islamic State dealt harshly with those Zanadiqah and most of them were actually executed for their part in falsifying and fabricating the Ahadeeth of the Messenger of Allah (pbuh). Overall, the conspiracy did not have any damaging effect on Islam nor the State.

Maƙiyan Musulunci sai suka koma kan kai hari ga harshen Larabci, domin shi ne harshen da ake isar da Musulunci da hukunce-hukuncensa ta hanyarsa, suka kuma yi ƙoƙarin raba shi da Musulunci. Ba su yi nasara ba da farko, domin Musulmai suna ci gaba da fadada mulkinsu dauke da Littafi, da Sunnah, da harshen Larabci, kuma suna koyar da mutane dukkan ukun. Mutane sun karɓi Musulunci, suka kuma ƙware a harshen Larabci, wasu daga cikin waɗanda ba Larabawa ba ma sun zama manyan Mujtahidai, kamar Imam Abu Hanifah. Wasu kuma sun zama mawaƙa na musamman, kamar Bashar ibn Burd, wasu kuma sun zama marubuta masu fasaha, kamar Ibn al-Muqaffa’. Musulmai sun ba harshen Larabci kulawa mai yawa. Imam Shafi’i ya haramta fassarar Alƙur’ani, ya kuma haramta yin salla da wani harshe banda Larabci. Waɗanda suka halatta fassarar Alƙur’ani, kamar Imam Abu Hanifah, ba su kira fassarar da suka yi Alƙur’ani ba ko kaɗan. Harshen Larabci ya ci gaba da zama abin kulawa, domin shi ne ginshiƙin Musulunci kuma sharaɗin wajibi ga Ijtihadi. Fahimtar Musulunci daga tushensa ba ta samuwa sai da Larabci, kuma ba a iya fitar da Shari’a sai da Larabci. Sai dai kulawa, da kuma muhimmancin da ake ba harshen Larabci ya ragu a ƙarshen ƙarni na shida bayan Hijira, lokacin da sarakuna suka hau mulki, waɗanda ba su daraja harshen Larabci ba, ba kuma su fahimci muhimmancinsa ba. Don haka suka yi sakaci da wannan fanni, sakamakon haka kuma Ijtihadi ya tsaya saboda rashin ƙwarewa a harshen Larabci, wanda shi ne ɗaya daga cikin manyan sinadaran fitar da Shari’a. A wannan mataki, harshen Larabci ya rabu da Musulunci, fahimtar Gwamnati game da Shari’a ta gurɓata, sakamakon haka kuma aiwatar da hukunce-hukunce ma ta gurɓata. Wannan ya taimaka matuƙa wajen raunana Gwamnati. Ya rasa ikonsa na fahimtar sababbin al'amura da magance su, don haka ya kasa warware matsalolin da suka taso, ko kuma ya warware su ta hanyar kuskure. Sakamakon haka, matsaloli suka taru a gaban Dawla, wannan kuma ya sa ta mamaye.

The enemies of Islam then resorted to attacking the Arabic language as this is the language2 by which Islam and its rules are conveyed and they attempted to divorce it from Islam. They did not succeed at first because the Muslims went forward in their conquests armed with the Book, the Sunnah and the Arabic language and they would teach the people all three. The people embraced Islam and became fluent in Arabic and some of the non Arabs actually became distinguished Mujtahideen like Imam Abu Hanifah. Others became exceptional poets like Bashar ibn Burd and some became eloquent writers like Ibn al-Muqaffa’. The Muslims devoted a great deal of attention to the Arabic language. Imam Shafi’i disallowed the translation of Qur’an and disallowed praying other than in Arabic. Those who did endorse the translation of Qur’an, like Imam Abu Hanifah, in any case did not call the translated text Qur’an at all. Arabic remained the focus of attention because it is the fundamental part of Islam and a necessary prerequisite of Ijtihad. The understanding of Islam from its sources does not come about but in Arabic and the extraction of the Shari’yah cannot be accomplished except in Arabic. However, the attention, care and importance given to the Arabic language diminished by the end of the sixth century Hijri when the rulers, who did not appreciate and realize the importance of the Arabic language, came to power. They, therefore, neglected that area and as a result Ijtihad was stalled due to the lack of fluency in the Arabic language, one of the main ingredients in deducing the Shari’yah. At this stage, the Arabic language became separated from Islam and the State’s understanding of the Shari’yah became blurred and as a consequence the implementation of the rules also became blurred. This contributed a great deal towards the ailing of the State. It became diminished in its ability to understand and tackle new issues, thus leading to its failure to solve the problems that arose or to solving them in an erroneous way. As a result, problems accumulated in the face of the State and this caused it to become overwhelmed.

Musulmi sun shaida a tarihinsu yunƙuri na Shu’ubiyya (adawa da Larabci da kuma ƙyamar harshen Larabci) a zamanin Umayyawa da Abbasawa, da kuma ƙoƙarin wasu Farisawa na karɓe mulki a zamanin Abbasawa. Waɗannan motsi-motsi sun bar tasiri a kan harshen Larabci. Daga baya, a tarihin zamani, hare-haren da ake kai wa harshen Larabci sun fara ɗaukar siffofi daban-daban, kuma turawan Turai ne suka ƙara harzuƙa su.

2Translator - Muslims witnessed during their history atempts of Shu’ubiyyah (anti-Arabism and Arabic language sentiments) in the days of Ummayds and Abbasids and attempts of some Persians to take over the State in the days of Abbasids. These movements left their effects on the Arabic language. Later on, in the modern history, the onslaught against Arabic language started having different shapes and it was fuelled by European nations.

Dangane da ilimin littattafan Musulunci da harshe kenan. Amma game da yadda Musulunci ke dacewa da abubuwan rayuwa, sai ga wata hanya mai hatsari ta fito, ta hada falsafar Indiya da Musulunci. Neman Lahira an yi shi ta hanyar zuhudu da kaskantar da kai, wannan kuma ya sa mutane da yawa suka juya baya ga jin dadin rayuwa, suka karbi rayuwa ta kasala. Sun watsar da matsayinsu na zama mambobi masu aiki a cikin al'umma, saboda haka hakan ya haifar da babbar asara ga Daular Musulunci da Musulmi baki daya. Sakamakon haka, Daular ta rasa matasa masu basira da yawa, wadanda da sun iya sadaukar da kansu ga Sakon Musulunci, maimakon su koma ga zuhudu da kaskantar da kai.

This was as far as the Islamic texts and the language were concerned. As for the applicability of Islam to the realities of life, the dangerous trend of reconciling Indian philosophy with Islam emerged. The seeking of the Hereafter was achieved through asceticism and self deprivation and this led many people to turn away from life’s pleasures and to adopt a passive life. They renounced their role of being active members of society and consequently this resulted in a big loss to the Islamic State and Muslims in general. As a result of this, the State lost many talented young men who could have devoted themselves to the Message of Islam, instead of resorting to asceticism and self deprivation.

Daga baya, mamayar al'adu da Yamma ta yi ta kawo wata al'ada da ba ta Musulunci ba. Yammacin duniya ya yaudari Musulmi da ikirarin cewa sun karbi wannan al'ada daga wajensu, kuma tsarin da ta kawo ba su saba wa ka'idojin Musulunci ba. Yamma ta kawo dokoki wadanda suka saba wa Shari'ah. Wannan ya shafi Musulmi sosai, ya kuma kai ga mamayar al'adun Yamma da yin tasiri a kansu. Musulmi suka fara ganin rayuwa a matsayin wadda ta ginu bisa amfani. A lokacin mulkin Daular Usmaniyya, an karbi wasu dokokin Yamma, aka kafa tsarin banki irin na Yamma, aka halatta riba, aka dakatar da dokar laifuffuka ta Musulunci aka maye gurbinta da dokokin laifuffuka na Yamma. Duk da cewa an bayar da fatawoyi don halasta irin wadannan ayyuka, sun yi illa mai muni ga jiha, suka kuma kai ta ga karkata daga mulkin Musulunci. Wannan karkacewa daga Musulunci ta kashe karfin imanin da Musulmi suka taba da shi, ta kauda jiha daga tafarki madaidaici, daga bisani kuma ta kai ga raunanta da rugujewarta.

Later, the cultural invasion by the West brought with it a culture alien to Islam, the West duped the Muslims by claiming that they took this culture from them and that the systems which it brought did not contradict the Islamic rules. The West had brought legislation which contravened the Shari’yah. This affected the Muslims to a great extent and led to the encroachment of Western culture and influenced the Muslims. The Muslims began to see life as being based on benefit. During the ‘Uthmani Khilafah’s rule, some Western laws were adopted, a Western banking system was established, Riba justified, and the penal code stalled and replaced by Western penal codes. Despite the fact that Fatawa were issued to justify such acts they had a disastrous effect on the State and led her astray from the Islamic rule. This deviation from Islam extinguished the strong Iman Muslims once had, took the State away from the right path, and subsequently led to its weakness and disintegration.

Wannan ya kasance a fahimtar Musulunci. Amma game da aiwatar da shi kuwa, abubuwa da dama ne suka haifar da kuskure wajen aiwatar da Shari'ah. Ɗaya daga cikin waɗannan abubuwa shi ne jam'iyyun siyasa, kowacce tana son ɗora ra'ayinta a kan wasu, tana kuma dogaro da ƙarfin soja domin kwace iko da mulki. Haka Abbasawa suka yi, suka kwace Farisa da Iraƙi, suka mayar da su mafaka har suka samu cikakken iko, suka kuma takaita aikin mulki ga gidan Banu Hashim. Sannan suka biyo bayansu Fatimawa. Sun karɓe lardin Masar, suka kafa daula a can domin su mayar da ita sansanin tallafi, da manufar ƙarshe ta mayar da mulkin Daular Musulunci ga 'ya'yan Fatimah, 'yar Manzon Allah ﷺ. Wannan aiki nasu ya jawo koma baya ga Daular Musulunci, ya kuma dakatar da Jihadi, a lokaci guda kuma ya haifar da wata daula ta biyu da ke gogayya da iko a kan Khilafah, duk da cewa Daular Musulunci daula ce ta haɗin kai, kuma an haramta wa Musulmi su kasance da Khalifa fiye da ɗaya a lokaci guda. Manzon Allah ﷺ ya ce game da wannan: "Idan aka yi wa Khalifofi biyu mubaya'a, to ku kashe na ƙarshensu."

This was as far as understanding Islam was concerned, as for its implementation, many factors contributed to the misapplication of the Shari’yah. One such factor was the political parties, each one wanting to impose their own opinion and resorting to military means in order to seize authority and rule. The Abbasids did just that by seizing Persia and Iraq and using them as a platform until they had managed to capture total power and restrict the function of ruling to the clan of Banu Hashim. Then came the Fatimids. They took over the Wilayah of Egypt and established a state there so as to use it as a support point with the ultimate aim of transferring the rule of the Islamic State to the sons of Fatimah, daughter of Allah’s Messenger (pbuh). Their action caused a setback to the Islamic State and stalled the Jihad, while it resulted in the establishment of a second power vying for control over the Khilafah despite the fact that the Islamic State is a state of unity and it is forbidden for the Muslims to have more than one Khaleefah at the same time. The Messenger of Allah (pbuh) said in reference to this, “If a pledge of allegiance is taken for two Khulafah, kill the latter of them.”.

Waɗannan abubuwan sun taimaka matuƙa wajen raunana Daular, haka nan sun haifar da dakatar da fатuhohi, saboda haka aka yi sakaci wajen isar da Saƙon Musulunci.

These factors contributed greatly to the weakening of the State, as well as leading to a suspension of the conquests and thereby resulting in neglect towards conveying the Message of Islam.

Duk da haka, abin da ya sa jam'iyyun siyasa suka koma ga irin wannan hanya don kwace mulki, ya samo asali ne daga abin da ya faru a zamanin mulkin Umayyawa. Umayyawa ne suka ƙirƙiro hanyar miƙa Khilafah ga wanda zai gaje shi, sannan a ba shi Ba'yah. Wannan ya mayar da Ba'yah zama kawai al'ada ta fitina, kuma ya kashe fatan kai wa ga matsayin mulki ta hanyarta. Misali, Mu'awiyah ya miƙa mulki ga ɗansa, daga baya kuma ya karɓi Ba'yah a madadinsa. Bayan haka, kowane Khalifah ya bi wannan tafarki, yana karɓar rantsuwa ga magadansa, sannan ya nemi mutane su ba su Ba'yah. Mutane an takaita su da ba da Ba'yah ga wanda Khalifah ya naɗa, kuma ba kasafai suke ba wani daban ba. Wannan hanya ta tura waɗannan jam'iyyun siyasa su yi amfani da ƙarfi don kwace mulki. Duk da cewa Abu Bakr ya yi amfani da hanyar naɗi, amma rashin amfani da ita yadda ya kamata da Umayyawa suka yi ne ya haifar da waɗannan matsaloli. Abu Bakr dai ya tuntuɓi Musulmi game da wannan al'amari, sakamakon haka kuwa 'Umar da 'Ali suka fito a matsayin 'yan takara biyu. Sai aka naɗa 'Umar, aka zaɓe shi a matsayin Khalifah bayan mutuwar Abu Bakr. 'Umar ya karɓi Ba'yah daga Ummah. Wannan kuwa yana cikin doka ta Shari'ah. Khulafan Banu Umayyah sun yi rashin amfani da wannan ƙa'ida, suka naɗa 'ya'yansu, 'yan'uwansu ko danginsu. A wasu lokuta ma sun naɗa fiye da mutum ɗaya. Irin wannan rashin amfani ya haifar da hana Musulmi ba da Ba'yah ga wanda suke so, wannan kuma ya kai ga raunana Daula. Da farko, wannan bai yi tasiri sosai a kan Daula ba saboda tana da ƙarfi ƙwarai, amma alamun tsagewa sun bayyana ba da daɗewa ba.

However, what in fact led those political parties to resort to that type of methodology in order to seize power, was as a result of what took place during the rule of the Ummayads. The Ummayads introduced the method of handing over the Khilafah to the heir apparent, who was then given the Ba’yah. This turned the Ba’yah into a mere protocol and killed the hope of reaching the position of ruling by its means. Mu’awiyah for instance passed on the authority to his son and took the Ba’yah for him later. Subsequently, every Khalifah followed the same trend, taking an oath for their heirs and then asking the people to give them the Ba’yah. The people were restricted to giving the Ba’yah to whoever the Khalifah had nominated, and rarely giving the Ba’yah to anyone else. This method pushed those political parties to resort to force in order to seize power. Despite the fact that Abu Bakr adopted the method of nomination, its misapplication by the Ummayads led to those problems arising. Abu Bakr had in fact consulted the Muslims over this issue and as a result ‘Umar and ‘Ali emerged as the two candidates. Nomination was then given to ‘Umar and he was elected as Khalifah after the death of Abu Bakr. ‘Umar took the Ba’yah from the Ummah. This was actually in accordance with the Shari’yah. The Khulafah of Bani Umayyah misapplied this rule and nominated their sons, brothers or relatives. In some cases, they even nominated more than one person. Such misapplication led to the deprivation of the Muslims from giving the Ba’yah to whoever they wished and this in turn led to the weakening of the State. At first, this did not have much effect on the State because it was so powerful, but the signs of cracking soon emerged.

Ba a takaita cin zarafi ga Daula kawai ba. Wilayat ma sun kamu da wannan cuta. Yin shiru da Abbasiyawa suka yi game da aikin ‘Abd al-Rahman al-Dakhil a Andalus ya tabbatar da hakan. Aikinsa ya kai ga yanke wani babban sashe daga Daula, lokacin da ya yi mulkin Andalus da kansa, haka ma gwamnonin da suka gaje shi, wasu daga cikinsu ma sun samu lakabin Amir al-Mu’mineen. Duk da haka, Andalus bai ayyana cikakken 'yancin kai daga Daular Musulunci ba. Duk da haka an yi mulkinta daban, kuma wannan ya haifar da rauni da ya shiga tsarin Daula.

Misapplication was not simply confined to the State. The Wilayat came to be infected by the same malaise. The Abbasids’ silence over the action of ‘Abd al-Rahman al-Dakhil in Andalus ensured this. His action led to the amputation of a big part of the State when he ruled Andalus independently, as did the governors who succeeded him, some of them even acquired the title of Amir al-Mu’mineen. Although, Andalus did not declare total independence from the Islamic State. It was, nevertheless, ruled separately and this resulted in weakness creeping into the State’s structure.

Daga baya wannan ya taimaka wajen kama shi daga hannun kafiroyi, a lokacin da Daular Musulunci ke kan kololuwar darajarta da ƙarfinta mafi girma. Daular ba ta iya yin abu mai yawa don ceto Andalus daga faɗuwa, kuma wannan ya faru ne saboda rugujewar tsarin mulkin Andalus. Wannan ya faru ne a gaban yamma. A gabas kuwa, an ba wulaa' ikon gudanarwa mai faɗi da wajibi, lamarin da ya tada girman kansu. Suka fara tafiyar da wilayoyinsu bisa ga ra'ayinsu, Khalifa kuma ya amince da wannan hali. Ya gamsu da yabon da yake samu daga minbarinsu, da ambaton cewa ana yanke hukunci a madadinsa, ko kuma da buga kuɗi da sunansa, ko kuma da ci gaba da karɓar kuɗin kharaj daga gare su. Waɗannan wilayoyi suka zama ƙananan hukumomi masu cin gashin kansu. Haka lamarin yake ga wilayar Saljuqiyyeen da Hamdaniyyeen da wasu da yawa. Wannan ma ya zama abin da ya taimaka wajen raunana Daular.

Eventually this facilitated its seizure by the disbelievers while the Islamic State was at the height of its glory and at its most formidable strength. The State could do little to save Andalus’ downfall and this was due to the disintegration of Andalus’ administration. That occurred on the Western front. In the East, the Wulaa’ were given general and wide mandatory powers which triggered their ego. They began to operate their Wilayat according to their own way and the Khaleefah agreed to this state of affairs. He was content with the praise which he received from their pulpit and by the mention that decisions were taken on his behalf or by the issuance of currency bearing his name or with the continued receipt of Kharaj revenues from them. These Wilayat became small independent entity. This was the case with the Wilayat of Saljuqiyyeen and Hamdaniyyeen and many others. This too became a contributory factor in the weakening of the State.

Bayan wannan lokaci sai Ottomawa suka zo, kuma mulki ya koma hannunsu. Khilafar Ottoman ta haɗa yawancin ƙasashen Musulmi a ƙarƙashin jagorancinta. Sun fara jihadi a ko'ina cikin Turai, kuma suka ci gaba da isar da saƙon Musulunci. Duk da haka, wannan ƙaruwar aiki ta samu goyon baya ne kawai daga ƙarfin imani na Khulafan Ottoman na farko da kuma ƙarfin soji, ba daga fahimta bayyananniya ta ra'ayoyin Musulunci ba, ko aiwatar da Musulunci cikakke ba. Saboda haka, waɗannan fatattakar ba su cimma abin da fatattakar zamanin da suka cimma ba, kuma ƙarfin masu mulki bai rungumi dukkan fannoni na Daular Musulunci ba. Sakamakon haka, Daular ta yi rauni da sauri, daga ƙarshe ta rushe har ta daina aiki gaba ɗaya. Wannan ya faru ne kai tsaye sakamakon abubuwan da aka ambata tare da makircin da yawa da ake ƙullawa a kan Daular.

Following this period came the ‘Uthmanis and the power shifted to them. The ‘Uthmani Khilafah united most of the Muslim lands under its leadership. They initiated Jihad throughout Europe and resumed the conveyance of the Message of Islam. However, this outburst in activity was only backed by the solid Iman of the first ‘Uthmani Khulafah and the military might of the army, and not on a clear understanding of the Islamic concepts and comprehensive implementation of Islam. Therefore, these conquests did not achieve what the conquests of old had achieved, and the strength of the rulers did not embrace all areas of the Islamic State. Consequently, the State soon waned, eventually collapsing until it finally ceased to function. This was as a direct result of the factors mentioned coupled with the many conspiracies brewing against the State.

Abubuwan da suka haifar da raunin Daula za a iya taƙaita su zuwa manyan dalilai guda biyu: rashin fahimtar Musulunci sosai da karkata daga gare shi, da kuma sakamakon haka na rashin aiwatar da dokokin Allah yadda ya kamata. Saboda haka, fahimta bayyananniya ta Musulunci kaɗai ce za ta mayar da Daular Musulunci. Tsayuwar Daula za ta dogara ne da ƙarfinta wajen kare irin wannan fahimta bayyananniya, da aiwatar da Shari'arta yadda ya kamata a cikin gida, da isar da Saƙon Musulunci zuwa ga duniya.

The factors which contributed to the weakness of the State can be summarized into two main reasons: the weak and defocused understanding of Islam and the resultant misapplication of its Divine rules. Therefore, only a clear understanding of Islam would bring back the Islamic State. The maintenance of the State would rely on its strength of safeguarding such a clear understanding, and the proper implementation of its Shari’yah at home and the conveyance of its Message of Islam to the world.