Ɗawo da sake kafa Daular Musulunci ba abu ne mai sauƙi ko madaidaiciyar hanya ba. Akwai manyan cikas da dama da ke bukatar a fara cire su da rushe su, kuma akwai manyan matsaloli da dama da ke tsaye a hanyar komawar tsarin rayuwar Musulunci, wadanda su ma ya zama wajibi a shawo kansu. Wannan kuwa saboda al'amarin ba kawai wanzuwar kowace irin daula ba ne, ko kafa daular da kawai ta kira kanta da sunan Musulunci. Al'amarin shi ne wanzuwar Daular Musulunci mai aiwatar da Musulunci a matsayin tsarin da ya samo asali daga Aqidar Musulunci, daular da ke aiwatar da Musulunci bisa ka'idojin Shari'a, domin su ne ka'idojin Allah (SWT). Don haka, da farko za a dawo da tsarin rayuwar Musulunci a cikin gida, sannan Sakon Musulunci zai zo ya isa ga dukkan al'ummomi a ketare.

Reestablishing the Islamic State is by no means an easy or straightforward task. There are several colossal obstacles facing the re-establishment of the Islamic State which first need to be removed and dismantled, and there are several major difficulties standing in the way of the resumption of the Islamic way of life which also need to be overcome. This is so because the issue is not merely the existence of just any state, nor the founding of a state simply calling itself Islamic. The issue is in fact the existence of the Islamic State which implements Islam as a system emanating from the Islamic ‘Aqeedah, a State which implements Islam according to the Shari’ah rules, since these are the rules of Allah (swt). Thus, the Islamic way of life would initially be resumed at home and the Islamic Message would come to be conveyed to all the peoples abroad.

Wannan Daular Musulunci ya kamata a kafa ta bisa ginshiƙan ra'ayoyi da ji na Musulunci, a tushe mai ƙarfi na Akida ta Musulunci. Tunanin Musulunci, wanda tunanin Musulunci ya reno, kuma akidar Musulunci da hanyarta suka tsara shi cikin hankali, ya kamata ya kasance a cikin 'yan ƙasarta. Dalilan bin Shari'ar ya kamata su fito daga cikin zuciya. Wannan halin Musulunci ne zai tabbatar da aiwatar da tsarin da dokokinsa da yardar rai, da ƙwazo, da himma, da kwanciyar hankali.

This Islamic State should be founded upon the Islamic concepts and emotions, grounded in the Islamic ‘Aqeedah. The Islamic mentality, nurtured by Islamic thought and rationally shaped by the Islamic ideology and method should be present in its citizenry. The incentives to adhere to the Shari’ah should originate from the inner self. This Islamic disposition would ensure the voluntary implementation of the system and its rules with passion, zeal and peace of mind.

Wannan Jiha dole ne ta kasance mai bin Musulunci, duka a matakin Ummah da kuma na masu rike da mulki. Dole ne ta kasance mai bin Musulunci a dukkan fannonin rayuwarta, tana tabbatar da komawar tafiyar rayuwar Musulunci ta hanyar da za ta ba ta damar isar da Sakonsa zuwa ga duniya baki daya. Hakan kuma zai ba wadanda ba Musulmi ba damar ganin hasken Musulunci daga cikin Jihar, har su shiga addinin Allah (SWT) a rukuni-rukuni.

This State must be Islamic both at the level of the Ummah and that of the people in authority. It must be Islamic in all aspects of its life, securing the resumption of the Islamic way of life in a manner which would enable her to carry its Message to the whole world. This in turn would enable the non- Muslims to witness the light of Islam from within its State so that they enter the Deen of Allah (swt) in flocks.

Shi ya sa matsalolin da ke tsaye a hanyar komawa ga tafarkin rayuwar Musulunci suke da yawa. Ya kamata a tantance su, a kuma shirya tsari bayyananne don shawo kan su.

This is why the difficulties which stand in the path of resuming the Islamic way of life are numerous. They should be assessed and a clearly laid out plan should be made in order to overcome them.

Mafi tsanani daga cikin waɗannan cikas sune:

The most serious of these obstacles are:

1. Kasancewar tunanin da ba na Musulunci ba a cikin duniyar Musulunci. Wannan ya faru ne saboda duniyar Musulunci, a yayin da take cikin wani lokaci na koma-baya, inda matakin tunani ya yi ƙasa, ilimi ya yi karanci, kuma hankali ya raunana saboda halin koma-bayan da take ciki, sai tunanin da ba na Musulunci ba ya mamaye ta. Waɗannan tunani sun saɓa wa tunanin Musulunci, kuma sun dogara ne akan fahimta ta kuskure game da abin da ya kasance kafin rayuwar wannan duniya, rayuwa kamar yadda muka sani, da kuma rayuwar lahira bayan rayuwar wannan duniya ta ƙare. Waɗannan tunani sun sami ƙasa mai albarka ba tare da wata turjiya ba, suka kuma tushe sosai, har tunanin Musulmai, musamman masu ilimi, ya gurɓata da su. Sai ya bayyana wani yanayin tunani wanda galibi ya samu tasiri daga koyi da wasu, wanda ba shi da wata ƙirƙira, kuma bai shirya karɓar akidar Musulunci ba, haka kuma bai iya fahimtar ainihin wannan akida ba, musamman ɓangarenta na siyasa. Kiran Musulunci dole ne ya zama kira ne na komawa ga tafarkin rayuwar Musulunci. Ya kamata a kira waɗanda ba Musulmai ba zuwa Musulunci ta hanyar gabatar musu da tunanin Musulunci, a kuma kira Musulmai su yi aiki don komawa ga tafarkin rayuwar Musulunci ta hanyar bayyana musu Musulunci yadda ya dace. Wannan yana nufin fallasa kasawar tunanin da ba na Musulunci ba da munanan sakamakonsa, don haka kiran zuwa Musulunci (da'wah) ya ɗauki hanyar siyasa, tare da ƙoƙarin koyar da al'umma hangen Musulunci game da gaskiyar abin da ke gabanin rayuwa da bayanta, da kuma rayuwa kanta, wanda hakan yana buƙatar tattaunawa game da ɓangarorin siyasa na rayuwa. Ta haka ne za a shawo kan cikas na farko.

1. The presence of the non-Islamic concepts in the Islamic world. This is so because the Islamic world - while undergoing a period of decline with the level of thought being low, knowledge scarce and rationality very weak due to its state of decline - was invaded by non- Islamic concepts, which contradict the Islamic concepts and are based on an erroneous understanding of what existed prior to the life of this world, life as we know it, and the life to come after the life of this world comes to its conclusion. These concepts found fertile ground free of any resistance and they became deeply rooted, thus the mentality of the Muslims, especially the intelligentsia, came to be infested by these concepts. A mentality largely influenced by imitation emerged which lacked any sense of creativity and which was unprepared to accept the Islamic ideology nor was it able to realize the essence of this ideology, especially the political side of it. The Islamic call must be a call to resume the Islamic way of life. The non- Muslims should be called to Islam by presenting the Islamic thoughts to them and the Muslims should be called to work towards the resumption of the Islamic way of life by properly explaining Islam to them. This would entail divulging the shortcomings of non-Islamic concepts and their dangerous consequences and thus the Da’wah should take its political course with endeavors made in order to enculcate the Ummah with the Islamic outlook on the reality before and after life, as well life itself, which necessitates a discussion of life’s political aspects. This is how the first obstacle would be overcome.

2. Hasken shirye-shiryen ilimi da masu mulkin mallaka suka kafa da kuma yadda ake aiwatar da waɗannan tsarin ilimi a makarantu da jami'o'i. Waɗanda ke riƙe da muƙamai a gwamnati, a cikin gudanarwa, a ɓangaren shari'a, a aikin koyarwa, a fannin likitanci, da kuma ɗalibai na sauran sana'o'i waɗanda ke kammala karatu a irin waɗannan cibiyoyi, sun ɗauki wata irin hanya ta tunani ta musamman wadda ke aiki cikin jituwa da shirin da masu mulkin mallaka suka tsara. Wannan a bayyane yake a tsarin mulkin da muke gani a yau, inda ma'aikatan mulkin mallaka suka maye gurbinsu da Musulmai, wanda aikinsu shi ne (kuma shi ne) kare dokoki, al'ada, manufofi da tsarin da masu mulkin mallaka suka kafa, da kare su kamar yadda masu mulkin mallaka suka yi, a'a, ma da ƙarfi fiye da haka! Hanyar shawo kan wannan matsala ita ce a bayyana waɗannan ayyukan na waɗannan shugabanni da ma'aikatan gwamnati ga dukkan jama'a, domin fuskar munanan mulkin mallaka ta bayyana, kuma su daina kare waɗancan manufofi da tsarin, ta haka Da'awah za ta samu hanyar isa ga waɗancan Musulmai.

2. The presence of the educational programs which the colonial powers set up and the method by which these educational systems are implemented in the schools and universities. Those who take up positions in Government, the Administration, the Judiciary, the teaching profession, medicine and students of other professions who graduate from such institutions have adopted a distinctive mentality that works in harmony with the plan which the colonialists have laid down. This is clearly reflected in the ruling system as we see it today whereby the colonial employees were replaced by Muslim ones whose task was (and is) to safeguard the laws, the culture, the policies and the systems which the colonial powers had established, and to defend them as the colonialists did, nay with even greater vigor! The way to overcome this obstacle would be to divulge these actions of those rulers, civil servants to all the people so that the ugly face of colonialism comes to the surface and so that they cease protecting those policies and systems allowing therefore the Da’wah to find its way to those Muslims.

3. Ci gaba da amfani da tsarin karatun ilimi bisa tushen da masu mulkin mallaka marasa imani suka kafa, da kuma hanyar da suka zaɓa, lamarin da ya sa yawancin matasan da suka kammala karatu da waɗanda ke cikin cibiyoyin ilimi suka bi tafarkin da ya saba wa Musulunci. Ba muna nufin ɓangaren kimiyya da masana'antu na tsarin karatun ba, domin waɗannan abubuwa ne na duniya baki ɗaya waɗanda ba su da alaƙa da wata takamaiman Al'umma. Muna nufin al'adun da ke shafar ra'ayi game da rayuwa, domin su ne ke sa shirye-shiryen ilimi su zama cikas a gaban komawa ga tsarin rayuwar Musulunci. Waɗannan darussa sun haɗa da tarihi, adabi, falsafa da shari'a. Tarihi yana nuna fassarar rayuwa a aikace; adabi yana nuna yanayin zuciya; falsafa ita ce tunani na asali da ra'ayi game da rayuwa ke ginuwa a kansa; shari'a kuma ita ce mafita ta zahiri ga matsalolin rayuwa da kayan aikin da ke tsara tsari da mu'amala tsakanin daidaikun mutane da al'ummomi. Waɗannan su ne al'adun da masu mulkin mallaka marasa imani suka yi amfani da su wajen tsara tunanin Musulmi. Wasu sun ji cewa Musulunci ba shi da bukata a rayuwarsu da rayuwar al'ummarsu. Hakan ya sa wasu daga cikinsu suka zama masu adawa da Musulunci, suna musanta ikonsa na warware matsalolin rayuwa. Saboda haka, wajibi ne a canza wannan tunani, ta hanyar tarbiyyantar da matasan yau a wajen makarantu da jami'o'i da ilimi mai zurfi wanda ya ƙunshi tattaunawa mai zurfi game da tunanin Musulunci da dokokinsa.

3. The continued application of the educational curriculum according to the basis which was laid down by the unbelieving colonialists, and according to the method which they selected, a matter which made the majority of the graduated young people and those in the educational institutions proceed in a direction contradictory to Islam. We do not mean the scientific and industrial part of the educational curriculum, as these are universal which do not relate to a specific Ummah. We mean here the culture which affect the viewpoint towards life, as they are responsible for making the educational programs stand as an obstacle in the face of resuming the Islamic way of life. These subjects include history, literature, philosophy and legislation. History reflects the practical interpretation of life; literature reflects emotional conditions; philosophy is the basic thought upon which the viewpoint towards life is built; and legislation is the practical solutions to life’s problems and the tool which regulates the organization of and transactions between individuals and communities. These comprise the culture with which the disbelieving colonialists fashioned the Muslim mentality with. Some felt Islam as unnecessary in their life and the life of their Ummah. It made some of them hostile to Islam, denying its capability to solve life’s problems. Therefore, it is necessary to change this mentality, by culturing today’s young people outside the schools and universities with concentrated education that entails probing discussions about the Islamic thoughts and rules.

4. Girmama fannonin da suka dogara da al'ada, kamar ilimin zamantakewa (sociology), ilimin halayyar dan Adam (psychology) da ilimin koyarwa (education science), fiye da kima da kuma kuskuren sanya su a matsayin ilimomin duniya baki daya. Yawancin mutane suna ganin cewa wadannan fannoni ilimi ne na kimiyya, kuma gaskiyar da wadannan nazarce-nazarce suka tabbatar sun samu ne ta hanyar gwaji. Saboda haka, suna ba su girma sosai, kuma suna ganin sakamakon irin wadannan nazarce-nazarce a matsayin wanda ba a iya musantawa. Ta haka sai suka koma gare su don warware al'amuran rayuwarsu, kuma suka koyar da su a makarantunmu da jami'o'inmu a matsayin ilimin kimiyya. Sakamakon haka, duk abin da masana halayyar dan Adam, masana zamantakewa da masana ilimin koyarwa suka ce ana daukarsa a matsayin hujja sama da hukuncin Alkur'ani da Hadisi, ko kuma a mafi kyawun hali, an hada wadannan nazarce-nazarce da nassosin Musulunci, don haka muke daukar kuskuren tunani da ra'ayoyi.

4. Lending culturally based subjects, such as sociology, psychology and education science unnecessary respect and erroneously classifying them as universal sciences. Most people recognize these disciplines as being scientific and that the facts which these studies establish have come by way of experimentation. As a result, they treat them with high regard and they consider the findings of such studies to be indisputable. In so doing, they turned to them in order to solve their life’s affairs and taught them in our schools and universities as sciences. Consequently, whatever the psychiatrists, sociologists and educationalists say is taken as a reference above the authority of the Qur’an and Hadeeth, or at best, these studies have been mixed with the Islamic texts and thus we carry erroneous concepts and viewpoints.

Don haka ya zama abu mai matukar wahala ga mutane su karɓi duk wani abu da ya saɓa wa wannan hali na al'amura. Wannan kai tsaye yana kaiwa ga raba Addini daga harkokin rayuwar yau da kullum, a fagen jama'a da na sirri, kuma yana zama cikas ga sake kafa Daular Musulunci. Gaskiyar al'amari shi ne, waɗannan ilimomi ba za a iya ɗaukarsu a matsayin ayyukan kimiyya ba, domin an samo su ne daga lura da hasashe, ba a kan gwaji ba. Aiwatar da su a kan mutane ba za a iya kiranta gwaji ba, illa dai lura da ake maimaitawa a kan mutane daban-daban a yanayi da hali daban-daban, don haka su lura ne da hasashe kawai, ba kamar gwaje-gwajen da ake yi a dakunan bincike ba inda ake gwada wani abu. Saboda haka, ana rarraba su a matsayin nazarin da ya dogara da al'ada, ba nazarin da ya dogara da kimiyya ba. Sakamakonsu koyaushe yana da shakka, tare da wani babban gibi na kuskure. Haka kuma, waɗannan ilimomi suna dogara ne da kafiyoyi marasa gaskiya, domin suna dogara ne da kallon al'umma daga mahangar mutum ɗaya.

It has thus become extremely difficult for people to accept anything which contradicts this state of affairs. This categorically leads to the separation of the Deen from life’s daily affairs in both the public and private arena and stands in the way of reestablishing the Islamic State. The truth of the matter is that these disciplines cannot be considered as scientific endeavors, as they are drawn from observation and inference and are not based on experimentation. Implementing them upon people cannot be defined as experimentation, but merely repetitive observations carried out on different persons in different situations and circumstances, and therefore they are just observations and inferences and nothing like the experiments carried out in laboratories where something is tested. Thus, they are classified as culturally based studies and not scientifically based. The findings are always doubtful with some considerable margin of error. Furthermore, these disciplines are based on false premises because they are based on viewing the society from an individualistic point of view.

Saboda haka, hangen nesarsu yana ci gaba daga mutum zuwa iyali, daga iyali zuwa ƙungiya, sannan zuwa al'umma, bisa tushen cewa al'umma ana bayyana ta ne a matsayin ƙungiyar mutane. Wannan yana kai ga fahimtar cewa al'ummomi suna da zaman kansu, kuma abin da yake inganci ga wata al'umma ba lallai ba ne ya inganta ga wata. A zahiri, al'umma ta ƙunshi mutum (ɗaiɗaiku), ra'ayoyi, motsin zuciya, da tsarin rayuwa, kuma abin da yake inganci ga mutum dangane da ra'ayoyi da mafita a wuri ɗaya ya kamata ya inganta a gare shi ko'ina. Waɗannan ra'ayoyi da mafita za su mayar da al'ummomi da yawa zuwa al'umma ɗaya tilo wadda ra'ayoyi, motsin zuciya da tsarin rayuwa za su inganta a cikinta. Kasawar ilimi da ilimin zamantakewa na faruwa ne saboda waɗannan fannoni biyu an gina su ne a kan wannan kuskuren fahimtar yadda al'umma take.

Therefore, their outlook, progresses from the individual to the family, group, and then to society on the basis that the society is defined as a group of individuals. This leads to the understanding that societies are independent and that what is valid for one society is not necessarily valid for another. In reality, society is comprised of the human (individual), concepts, emotions, and systems, and what is valid for the human in terms of concepts and solutions in one place should be valid for him everywhere else. These concepts and solutions would transform several societies into one single society for which the concepts, emotions and systems would be valid. The shortcoming of education and sociology is due to the fact that those two disciplines are built upon this misinterpretation of the makeup of society.

Bugu da kari, ilimin hankali (psychology) yana tasiri a kan ilimin al'umma (sociology) da ilimi. Ilimin hankali ilimi ne mara inganci saboda dalilai guda biyu: Yana ganin cewa kwakwalwa an raba ta gida-gida, kowane bangare yana da aiki ko kwarewa daban, kuma yana ikirarin cewa wasu kwakwalwa suna da wasu kwarewa wadanda wasu kwakwalwar ba su da su. Gaskiyar al'amari shi ne cewa kwakwalwa guda ce, kuma bambancin tunani yana daga cikin abin halitta saboda bambancin abubuwa da bayanan da hankali ya riga ya adana. Babu wata kwarewa a cikin kwakwalwa daya da ba a samunta a wata kwakwalwar ba, sai dai dukkan kwakwalwa tana da ikon yin tunani a kan kowane al'amari a duk lokacin da hakikanin abin da ake gani, gabobin jiki na ji, da bayanan da suka gabata suka samu ga kwakwalwar. Kwakwalwa suna bambanta wajen iyawar tantancewa da hade bayanai, da kuma wajen karfin gabobin jiki na ji, kamar yadda ido ke bambanta wajen gani ta dabi'a. Saboda haka zai yiwu a ciyar da kowane mutum da kowane irin bayani, kuma zai iya narkar da irin wannan bayani. Don haka, ikirarin da masana ilimin hankali suke yi game da wadannan kwarewa ba shi da tushe. Ilimin hankali yana ganin dabi'un halitta (instincts) suna da yawa, wasu daga cikinsu an gano su, wasu kuma har yanzu ba a gano su ba.

Furthermore, psychology influences sociology and education. Psychology is an erroneous discipline for two reasons: It considers the brain as being divided into segments with each of these segments having a distinct function or aptitude and claiming that some brains have certain aptitudes which other brains may not have. The truth of the matter is that the brain is one unit and the disparity of thoughts is natural due to the disparity of things and the previous information retained by the mind. There is no aptitude in one brain which is not found in another, but all brains contain the ability to think about every matter whenever the tangible reality, the senses, and previous information were made available to the brain. Brains differ in their ability to assess and link information and in the ability of the senses; similar to the natural variation in eyesight. It would be possible therefore to feed any person with any type of data and he would have the ability to digest such data. Thus, the claims which psychologists make about those aptitudes are groundless. Psychology considers the instincts to be numerous, some of which have been discovered and others which are yet to be discovered.

Wasu masana sun ci gaba da kafa ra'ayoyi marasa tushe bisa wannan tunani game da ilhami. Amma a zahiri, idan muka lura da yadda ɗan adam ke amsawa, za a iya fahimta ta hanyar hankula cewa ɗan adam yana da kuzari mai rai wanda yake da bangare biyu: bangaren da ya zama dole a biya shi, in ba haka ba ɗan adam zai halaka, sannan bangaren da ya zama dole a biya shi, in ba haka ba ɗan adam, duk da cewa zai rayu, zai zama mai tada hankali da damuwa. Na farko yana wakiltar bukatun jiki, kamar yunwa, ƙishirwa, da kiran bukatun jiki.

Some theorists went on to establish false theories based on this concept about instincts. In reality, if we observe the reaction of human beings, one can perceive through the senses that the human being possesses vital energy which has two aspects: one which needs to be satisfied, otherwise the human being would perish, and the other which needs to be satisfied, otherwise the human being, although he would survive, would become agitated and troubled. The first one represents the organic needs, such as hunger, thirst, and the call of nature.

Na biyu yana wakiltar ilhami, wato ilhamin addini, ilhamin tausayi, da ilhamin rayuwa. Waɗannan ilhamomi suna nuna jin rauni, jin kiyaye jinsi, da jin tsira, kuma babu wasu ilhami banda waɗannan uku. Duk wani abu banda waɗannan ilhamomi uku zai zama sha'awowin waɗannan ilhamomi kawai. Misali, tsoro, mulki da mallaka, waɗanda sha'awoyi ne da ke cikin ilhamin tsira; tsarkakewa da bauta, waɗanda sha'awoyin ilhamin ruhi ne; da uba da uwa da 'yan'uwantaka, waɗanda bangarorin ilhamin tausayi ne. A bayyane yake cewa hangen ilimin halin ɗan adam game da ilhamomin ɗan adam ba gaskiya ba ne, kuma da'awarsa game da kwakwalwa ma ba daidai ba ce, wanda hakan ke kai ga rashin gaskiyar ka'idojin da aka gina a kansu, kuma saboda haka ga rashin gaskiyar ilimi baki ɗaya.

The second represents the instincts, which are the instinct of religiosity, kind, and survival. These instincts reflect the feeling of weakness, the feeling of the preservation of species and the feeling of survival, and there are no other instincts except these three. Anything other than these three instincts would be merely drives of these instincts. For example, fear, supremacy and ownership, which are drives that are part of the instinct of survival; sanctification and worship, which are drives of the spiritual instinct; and parenthood and brotherhood, which are aspects of the instinct of kind. Evidently, psychology’s vision of human instincts is false and its claims about the brain are also incorrect, which in turn leads to the falsehood of the theories upon which it is based and consequently to the falsehood of education.

Ilimin zamantakewa, ilimin koyarwa da ilimin halayyar dan Adam fannoni ne na al'ada da kasashen Yamma suke karantawa da yada su, kuma suna dauke da ra'ayoyin da suka saba wa tunanin Musulunci. Ci gaba da girmama su da kuma dogaro da su a matsayin tushen magana cikas ne ga kokarin kafa Daular Musulunci. Ya kamata mu nuna cewa wadannan al'amura ne na al'ada ba ilimin kimiyya tsantsa ba, kuma batutuwa ne da ake jayayya a kansu, sakamakon su kuma ba shi da tabbas. An gina su ne bisa tushen karya, wanda bai kamata ya zama shi ke tafiyar da rayuwarmu ba.

Sociology, education and psychology are cultural discipline are studied and propagated by the West contain ideas that contradict Islamic thought. To continue to hold them in high esteem and to refer to them as a reference constitutes an obstacle in the face of working towards establishing the Islamic State. We ought to demonstrate that these are cultural matters and not pure sciences, and that they are disputed subjects and their results are inconclusive. They are based on false premises that should not be running our lives.

5. Al'ummar da ke cikin duniyar Musulunci tana bata ne saboda salon rayuwar da ba ta Musulunci ba. Wannan yana faruwa ne domin tsarin siyasar da al'umma ta dogara da shi, da kuma ka'idojin da al'umma gaba ɗaya ta tsaya a kansu, da yanayin motsin zuciya da Musulmi ke bi, da tsarin tunaninsu na hankali, duk sun ginu ne a kan ra'ayoyin rayuwa da ba su dace da ra'ayoyin Musulunci ba. Muddin wadannan tushe suka kasance ba su canza ba, kuma muddin ba a kawar da wadannan kuskuren ra'ayoyi ba, zai yi wuya a canza salon rayuwar mutane a cikin al'umma, da tsarin siyasa, da tsarin zamantakewar al'umma, da yanayin motsin zuciya da na hankali da ke mulkin Musulmi.

5. Society in the Islamic world is misguided by the non-Islamic way of life. This is so because the political system upon which the society is based, as well as the principles upon which society as a whole stands, and the emotional trend which Muslims follow and their intellectual mode of thinking is based on concepts about life which are alien to Islamic concepts. As long as these fundamentals remain unchanged and as long as these erroneous concepts are not eradicated, it would be difficult to change people’s way of life in society, political system, society’s order, and the emotional and rational trends which control the Muslims.

6. Ƙara fadin gibi tsakanin Musulmi da mulkin Musulunci, musamman a fannonin mulki da tattalin arziki. Wannan yana sa ra'ayin Musulmi game da tsarin rayuwar Musulunci ya zama wani abu mai nisa, kuma yana sa kwatancin kafirai game da tsarin rayuwar Musulunci ya zama mara kyau, saboda Musulmi sun shaida wani lokaci da aka yi Musulunci ba daidai ba. Tun shekara ta 1924, abokin gābansu ne ke mulkin su da tsarin da ya saba wa Musulunci a kowane fanni, musamman a mulki da tattalin arziki. Don haka wajibi ne mutane su fahimci cewa wannan canji zuwa tsarin rayuwar Musulunci dole ne ya zama cikakke ba na rabi ba, kuma aiwatar da Musulunci dole ne ya kasance a lokaci guda kuma cikakke, ba a hankali ba kuma a rabe ko cikin rudani ba.

6. The widening gap between the Muslims and Islamic rule, especially in the areas of ruling and economy. This makes the Muslims’ vision of the Islamic way of life as something remote, and makes the disbelievers’ illustration of the Islamic way of life negative due to the fact that the Muslims witnessed a period during which Islam had been misimplemented. Since 1924, they have been ruled by their enemy with a system which contradicts Islam in every department, specifically in ruling and economics. It is therefore imperative that people should realize that this transformation to the Islamic way of life must be comprehensive and not partial, and that the implementation of Islam must be simultaneous and comprehensive, and not gradually and in a partial or haphazard manner.

7. Kasancewar a cikin ƙasashen Musulmi akwai gwamnatocin da aka kafa su bisa tsarin rashin addini, suna aiwatar da akidar Jari-hujja da tsarin Dimokuraɗiyya a kan al'umma, suna da ƙaƙƙarfar alaƙar siyasa da ƙasashen Yamma, kuma an kafa su bisa kishin ƙasa. Wannan yana sa aikin komawa ga tsarin rayuwar Musulunci ya zama mai wahala, domin ba za a iya cimma shi ba sai an yi shi ta hanya mai cikakkiyar ma'ana. Musulunci bai yarda a raba ƙasashen Musulmi zuwa ƙananan jihohi ba, sai dai ya umarci a haɗa ƙasar ƙarƙashin jiha guda ɗaya. Wannan yana buƙatar cikakkiyar kulawa a cikin da'awa. Wannan kuma za a haɗu da turjiya daga wakilan waɗannan gwamnatoci koda sun kira kansu Musulmi. Don haka ya kamata a gudanar da da'awa a kowace ƙasa koda hakan yana nufin jure wahalhalu da matsaloli sakamakon adawa daga gwamnatocin ƙasashen Musulmi.

7. The presence in the Muslim countries of governments founded on a secular basis, implementing the Capitalist Ideology and Democratic System upon the people, having strong political ties with Western countries, and founded on nationalism. This makes the task of resuming the Islamic way of life difficult to achieve because it cannot be brought about unless it is comprehensive. Islam does not allow Muslim lands to be divided into statelets, but commands that the land be united under one single state. This entails the need for comprehensiveness in the Da’wah. This would be met by the resistance of the representatives of these regimes even if they called themselves Muslims. The Da’wah should therefore be conducted in every land even if it means enduring difficulties and hardship as a result of opposition from the regimes in the Muslim countries.

8. Kasancewar ra'ayin jama'a mai ƙarfi a goyon bayan kishin ƙasa, kishin ƙasa (patriotism) da gurguzanci, tare da tashin ƙungiyoyin siyasa da suka dogara da ra'ayoyin kishin ƙasa, kishin ƙasa da gurguzanci. Wannan ya faru ne saboda mamayar da Yamma ta yi wa ƙasashen Musulmi, da dawowarta ga mulki, da aiwatar da tsarin Jari-hujja a kan ƙasar, abin da ya haifar da ɗabi'ar kare kai. Wannan ya ƙara harzuka jin kishin ƙasa, ya taɓa jijiyar ƙabilanci da wariyar launin fata wajen kare kai da kare iyali da kabila, wanda ya sa mutane suka yi aiki suka yi gasa don samun mulki a kan wannan tushe. Wannan ya haifar da tashin wasu ƙungiyoyin siyasa da suka ɗauki tutar kishin ƙasa don korar abokan gaba daga ƙasar, wasu kuma suka ɗauki tutar kishin ƙasa (patriotism) don takaita mulki ga al'umma. Sannan lalata da kasawar tsarin Jari-hujja suka bayyana sarai, kiran gurguzanci kuma ya yaɗu. Sakamakon haka, an kafa ƙungiyoyin da ke ɗauke da tutar gurguzanci don gyara tsarin Jari-hujja. Waɗannan ƙungiyoyi ba su da wata kyakkyawar hangen nesa game da tsarin rayuwa, dabarunsu ba su da tsari, kuma hakan ya kai su ga karkacewa daga Musulunci a matsayin akida ta duniya baki ɗaya.

8. The presence of strong public opinion in favor of nationalism, patriotism and socialism coupled with the rise of political movements based on nationalist, patriotic and socialist ideas. This came about due to the fact that seizure by the West of Muslim lands, its resumption of power and its implementation of the Capitalist system over the land, triggered the tendency of self defense. This fueled the sentiments of nationalism and touched on the raw nerve of racism and tribalism in self defense and in defense of the family and tribe, and which led people to work and compete towards gaining the rule on that basis. This led to the rise of some political movements which carried the banner of nationalism to repel the enemy from the land, and others which carried the banner of patriotism in order to confine the rule within the people. Then the corruption and shortcomings of the Capitalist system became flagrant and the call for socialism spread. As a result, groups carrying the banner of socialism were established in order to patch up the Capitalist system. These movements did not have any clear vision of the system of life, their strategy was not focused and this led them astray from Islam being a universal ideology.