Gabatarwa - Tsarin Mulki a Musulunci | Quran Course

Gabatarwa - Tsarin Mulki a Musulunci | Quran Course

A cikin irin wannan lokaci wata ƙungiya ta ɗauki aikin nazarin halin da Ummah take ciki a yanzu da kuma matsayin da ta kai. Ta yi nazarin tarihinta, ƙarfinta, da ikon da take da shi a cikin Dawlah da ita ce jagorar ƙasashen duniya. Dawlah ce da aka kafa bisa ‘aqeedar Musulunci da Ahkam Shar’iyyah da ke fitowa daga gare ta, wacce Dawlah ke aiwatarwa, tabbatarwa, kuma take isar da ita ga duniya a matsayin Saƙo. Sannan wannan ƙungiya ta ɗauki nazarin Musulunci cikin wayewa daga tushensa na asali, wato Alƙur’ani da Sunnah, ta kuma cimma matsaya cewa Musulunci tsari ne cikakke kuma mai cikakken iko wanda yake warware dukkan matsalolin rayuwa. Saboda haka ta rubuta littattafai da ke bayyana dukkan wannan ta hanyar gabaɗaya ba tare da shiga cikakkun bayanai ba. Haka ta rubuta littattafai a kan tsarukan Musulunci, kamar tsarin mulki, tsarin tattalin arziƙi da tsarin zamantakewa. Kuma a rubuta waɗannan littattafai ta lura da bangaren aiki, domin Musulmai su fahimci cewa Musulunci akida ce ta aiki kuma tsari ne cikakke wanda ya dace a aiwatar da shi, don su karɓi tsarukansa su kuma yi aiki domin mayar da shi zuwa fagen rayuwa ta hanyar kafa Daular Khilafah. Daular Khilafah ita ce kaɗai hanyar aiwatar da waɗannan tsare-tsare a zahirin rayuwa.

At such a time a structure undertook the study of the situation of the Ummah at her present time and the condition she had reached. And it studied her history, power and the authority she had in the State that was the leading state in the world. It was a state that was established on the Islamic ‘aqeedah and Ahkam Shar’iah that emanate from it and which the State apply, implement and convey it as a Message to the world. Then this structure undertook an aware study of Islam from its original sources in the Qur’an and Sunnah and came to the following conclusion that Islam is a complete and comprehensive system that solves all of life’s problems. So it wrote books explaining all of this in a general manner without touching upon the details. Thus it wrote books on the systems of Islam, such as the ruling, economic and social system. And in writing these books it observed the practical aspect so that the Muslims realise that Islam is a practical ideology and a complete system fit for implementation, so that they adopt its systems and work to bring it back in the realm of life via the establishment of the Khilafah State. The Khilafah State is the only method for applying these systems in the reality of life.

Fahimtar waɗannan tunani da tsarurruka ta ƙara faɗaɗa. Wannan ya faru ne saboda tsarin da ya isar da su ga Musulmi, da ci gaba da tattaunawa da magana a kansu, da kuma komawa ga tushensu don ƙarfafa su. Duk wannan ya kasance ne domin a kafa su a fagen rayuwa. Waɗannan tunani da ra'ayoyi ba su ƙara iyakancewa ga kasancewa kawai jagororin gabaɗaya ko kawai bayar da cikakken hoto na gaba ɗaya ba; musamman bayan Musulunci ya zama abin da Musulmi ke tsammani kuma abin da suke fatan samun ceto ta hanyarsa daga halin da suke ciki. Hakan ya faru ne bayan sun fahimci cewa Musulunci tsari ne cikakke kuma mai ƙunshe da komai wanda ke warware dukkan matsalolin rayuwa. Haka kuma, ya zama abin ƙarfafawa a gare su su koyi ƙarin cikakkun bayanai game da Daular Khilafah da suke aiki don kafawa, da kuma sanin ƙarin bayanai game da tsarurrukan Musulunci da Daular Khilafah za ta aiwatar a kansu. Wannan ne ya ƙarfafa mu wajen faɗaɗa waɗannan littattafai da wadatar da su da bayanai masu yawa waɗanda a baya ba su kasance a cikin bugun farko ba.

The understanding of these thoughts and systems expanded. This was owing to the structure conveying them to the Muslims, continuously discussing and talking about them, and by referring to their sources to crystallise them. All of this was in order to establish them in the realm of life. These thoughts and concepts were no longer confined to being only broad guidelines or just giving a general picture; especially after Islam had become the expectation of Muslims and their object of hope in rescuing themselves from the situation they were in. This was after realising that Islam was the complete and comprehensive system that solves all of life’s problems. Likewise it became an incentive for them to learn more details of the Khilafah State that they work to establish and to know more details about the systems of Islam which the Khilafah State would implement upon them. This was the incentive for us to expand these books and enrich them with many details that hitherto were not present in the first edition.

Dangane da bugu na uku na littafin Tsarin Mulki, mun yi aiki don faɗaɗa shi da kuma bayyana cikin cikakken bayani hakikanin Daular Khilafah, tsarinta da ayyukanta, da duk abin da ya shafe ta. Mun yi bayani kan yadda tsarin mulki a Musulunci yake na musamman kuma daban, yana bambanta da duk sauran tsarin mulkin da ke a duniya. Bugu da ƙari, mun gabatar da ƙa'idodin mulki dalla-dalla, da tsarin Daular Khilafah, da hanya da salon naɗa Khalifa. Mun kuma bayyana cewa Daular Khilafah daula ce ta ɗan Adam, ba daular Allah ba. Mun ambaci Mu'awinoon (Mataimaka) da ikon da ake buƙata a gare su, da hukuncin Shura (shawara) da ikonta na wajibi. Mun kuma gabatar da bayani cewa wajibi ne a aiwatar da Musulunci gaba ɗaya kuma cikakke, kuma haramun ne a aiwatar da dokokinsa a hankali a hankali. Haka kuma mun nuna yadda haramun ne Daular ta zama daular 'yan sanda, da lokacin da biyayya ga mai mulki take wajibi da lokacin da take haramun, da lokacin da wajibi ne mu zare takobi a fuskarsa, da kuma cewa wajibi ne mu yi masa hisabi a kowane hali. A bugu na uku mun rasa dama ta bayar da nassoshi ga Hadisai, kuma mun takaita ga matanin da aka ambata a littattafan hadisi. Wajen ɗaukar yawancin Hadisai mun dogara ne da matanin da aka ambata a cikin littattafan fiqhu (ilimin fiqhu) amintattu kuma sanannu, amma littattafan fiqhu wani lokaci suna isar da hadisi ta ma'ana kawai, ko kuma su takaita kan wani ɓangare na hadisin da suke amfani da shi a matsayin misali ko hujja. Saboda haka, lokacin da bugu na uku ya ƙare, mun ɗauki aikin neman nassoshin dukkan Hadisan da aka ambata a cikin littafin, kuma mun ambaci daga ina aka ɗauki kowane hadisi, mun kuma takaita ga matanin da aka bayyana a littattafan hadisi. Mun cire duk wani hadisi wanda ingancinsa ko dacewarsa a matsayin hujja ba su tabbata a gare mu ba. Haka nan kuma mun tabbata da dukkan hadisan da aka kawo a cikin littattafan daga majiyoyinsu. Duk hadisin da ba mu tabbata da shi ba, ko kuma muka ga cewa raunana ne, mun cire shi daga littafin. Haka kuma mun gyara wasu ra'ayoyi da hukunce-hukunce sakamakon tattaunawa da bita. Saboda haka, littafin ya fito a wannan siffa, wanda muke gabatar da shi ga Musulmai.

Regarding the third edition of the book The Ruling System, we worked to expand it and demonstrate in a detailed manner the reality of the Khilafah State, its apparatus and tasks and whatever relates to it. We elucidated how the form of ruling in Islam is unique and distinct, differing with all other ruling systems existent in the world. In addition, we have set forth the principles of ruling in detail and the apparatus of the Khilafah State, the method and styles of appointing a Khaleefah. Also, we explained that the Khilafah State is a human state and not a divine state. We also mentioned the Mu’awinoon (Assistants) and their mandatory powers, and the ruling regarding Shura (consultation) and its mandatory powers. And we presented the clarification that it is obligatory to implement Islam completely and comprehensively and that it is forbidden to implement its rules gradually. Similarly we have shown how it is forbidden for the State to be a police state and when obedience to the ruler is obligatory and when it is forbidden, and when we are obliged to unsheathe the sword in his face and that we are obliged to account him in every instance. In the third edition we missed the chance of giving the reference for the Ahadith and confining to the text mentioned in the books of hadith. In taking many of the Ahadith we used to rely on the texts mentioned in the trustworthy and recognised books of fiqh (jurisprudence) but the books of fiqh would sometimes transmit a hadith by meaning only or just confine itself to a portion of the hadith that it used as an illustration or evidence. So when the third edition went out of print we undertook the task of finding the references of all the Ahadith mentioned in the book and we mentioned from where each hadith had been taken and we confined to the text stated in the books of hadith. We excluded every hadith whose authenticity or suitability as a proof was not assured for us. Likewise we are convinced of all the reports cited in the books from their sources. Any report we were not sure of or if we found it to be weak, we omitted it from the book. Similarly we corrected certain concepts and rules as a result of the discussions and reviews. As a result, the book came out in this form, which we present to the Muslims.