A yau, koma baya a cikin al'ummar Musulunci, ko na siyasa ne, ko na tattalin arziki, ko na ilimi, saboda dalili guda ɗaya ne kawai: rashin Musulunci a rayuwarmu a matsayin tsarin rayuwa mai cikakken tsari.

Presently, the decline in the Muslim Ummah, whether it is political, economic, or intellectual, is due only one reason: the absence of Islam from our lives as a comprehensive ideology.

Al'ummomi a cikin duniyar Musulunci an tsara su ne da tsarin da ba na Musulunci ba, sai dai ƴan dokokin Musulunci da suka shafi aure, saki, gado da ʼIbada; yayin da dokokin da suka shafi mulki, tattalin arziki, ilimi da harkokin waje ba su da wata alkibla ta Musulunci.

The societies in the Muslim world are organised by un-Islamic systems, sprinkled with a few Islamic rules related to marriage, divorce, inheritance, and „Ibadah; while, laws related to ruling, economics, education, and foreign affairs, have no Islamic orientation.

Misali, tsarin karatu na ilimi, wanda Musulmi suka zama karkashinsa, ba a tsara shi don samar da halayyar Musulunci ba, wadda mutum zai yi hukunci da auna al'amuran rayuwa bisa ga Musulunci.

As an example, the educational curricula, to which the Muslims are subjugated, are not designed to create the Islamic personality, whereby the individual judges and evaluate issues of life according to Islam.

A akasin haka, waɗanda suka kammala karatu daga tsarin ilimi a cikin Duniyar Musulunci suna iyakance imaninsu ga ɓangaren ruhaniya kawai na Musulunci. Suna kallon rayuwa bisa ga ra'ayin amfani ko moriya, kuma saboda haka suna aiwatar da ayyuka da suka samo asali daga waɗannan tunanin, alhali ya kamata ayyukan nan su kasance bisa ga Daleel daga Musulunci.

On the contrary, those who graduate from the educational curriculum in the Muslim World limit their belief only to the spiritual aspect of Islam. They view life based on pragmatism or benefit and consequently embark on actions rooted in these thoughts, while these actions should have been based on the Daleel from Islam.

Batutuwan da suka shafi Aqeedah ta Musulunci kanta, kamar isa ga matsayar hankali game da wanzuwar Allah (SWT), an cire su daga tsarin karatun yau. Wannan yana barazanar tarwatsa ginshiƙin da ke haɗa al'ummar Musulmi tare, wato Aqeedah. Wannan barazanar tana zuwa ne ta hanyar tattaunawa da Musulunci a matsayin wata akida ta falsafa ko koyarwar addini kawai, wadda ba ta iya magance matsalolin zamani da al'amuran da ke faruwa a yanzu.

Issues related to the Islamic „Aqeedah itself, such as arriving at the rational conclusion in the existence of Allah (swt), are omitted from the present day curriculum. This threatens to rip apart the very fabric which binds the Muslim Ummah together; the „Aqeedah. This threat comes in the form of a discussion of Islam as a philosophical idea or a religion dogma, lacking the ability to address contemporary problems and occurrences.

Sakamakon duk wannan ya kasance mummunan tasiri ga yadda ake gabatar da ilimin Fiqh da kuma fahimtarsa. Mutanen Duniyar Musulunci suna kallon Fiqh ta hanya guda da mutanen Yamma ke kallon karatun ilimin tauhidi ko ilimin addini, watau a matsayin fanni mai sauƙi, wanda ke karatunsa ko dai masu kishin addini, ko kuma waɗanda ba su isa su karanci ilimomin kimiyya da fasaha ba.

The impact of all this has resulted in a crippling effect on the presentation and comprehension of the Fiqh. People in the Muslim World view the Fiqh in the same light that people in the West view theological or divinity studies i.e. as an easy discipline, studied by either the “religiously” inclined or by those who are not smart enough to study the sciences or technology.

Wannan ra'ayi game da Fiqhu sakamako ne kai tsaye na karkatattun tsare-tsaren ilimi da ake da su a duniyar Musulunci. Wadannan misalai ba su takaita ga tsarin ilimi kadai ba; a maimakon haka, suna yaduwa a cikin al'umma baki daya, tun da dukkan tsarin al'ummar bai dace da Musulunci ba.

This view of the Fiqh is the direct result of the deviant educational curricula present in the Muslim world. These examples are not only related to the educational system; rather, they pervade throughout the entire society, since the entire structure of the society is un-Islamic.

Daga cikin wannan yanayi, ta yaya Ummah za ta sake samun ci gaba? Bayan rushe Khilafah, sannan suka ba mu 'yancin kai na suna kawai, 'yan mulkin mallaka sun tabbatar da cewa ƙasashen Musulmi za su ci gaba da kasancewa a ƙarƙashin mamayar akida da ilimi. Sun cimma hakan ta hanyar haifar da gibi a cikin halayyar mu, inda za mu yi imani da Aqeedah ta Musulunci amma ba mu kallon rayuwa bisa gare ta. Ta haka muka rasa amana da yarda da ikon Musulunci na warware matsalolinmu.

In the midst of this environment, how can the Ummah once again flourish? After destroying the Khilafah and then granting us pseudo-independence, the Imperialists made sure that the Muslim lands would remain ideologically and intellectually occupied. They achieved this by creating a gap in our personality whereby we would believe in the Islamic „Aqeedah yet not view life based on it. Thus, losing the trust and confidence in the ability of Islam to solve our problems.

Saboda haka, ba abin mamaki ba ne cewa tsare-tsaren ilimi da ke samar da irin wadannan Musulmai rikicewa ana rubuta su ne ta hannun kayan aikin kasa da kasa na abokin gabanmu, UNESCO, wata hukuma ta Majalisar Dinkin Duniya.

Consequently, it is not surprising that the educational curricula producing such confused Muslims are written by the international tool of our enemy, UNESCO, an agency of the United Nations.

Wannan fahimta ta zama wajibi, kuma babban fifikon Al'umma yanzu shi ne ta mayar da Musulunci cikin rayuwarmu a matsayin akida mai rai kuma cikakkiya. Cikakken aiki da aiwatar da Musulunci ne kadai zai dakatar da koma-bayan da Al'umma take fuskanta a yanzu. Al'umma ba za ta raina ko ta yi sakaci da wannan aiki ba, domin al'amari ne na rayuwa ko mutuwa.

Realising this, the highest priority of the Ummah must be to bring Islam back in our lives as a vibrant and comprehensive ideology. The total application and implementation of Islam will stop the current decline of the Ummah. This task must not be undermined or underestimated by the Ummah. It is a matter of life and death.

"Ya ku waɗanda suka yi imani! Ku amsa kiran Allah da Manzonsa, idan ya kira ku zuwa ga abin da zai rayar da ku; kuma ku sani cewa Allah yana shiga tsakanin mutum da zuciyarsa, kuma gare shi ne za a mayar da ku." (TMQ Al-Anfal: 24)

“O you who believe! Answer the call of Allah and His Messenger, when He calls you to that which will give you life; and know that Allah comes in between man and his heart, and that it is He to whom you shall return.” (TMQ Al-Anfal :24)

Kamar yadda aka ambata a baya, mun yi sa'a da kasancewa daga Ummar Muhammadu ﷺ. Wannan alfahari da daraja ya kamata su zaburar da mu, su ƙarfafa mu, su kuma tunzura mu, mu yi aiki don dawo da matsayin da ya dace da Ummar Muhammadu ﷺ, a matsayin shugabannin duniya. Ummar da ke rayar da ayar:

As mentioned earlier, we are fortunate to be from the Ummah of Muhammad (saw). This pride and honour should stimulate, motivate, and mobilise us to work to regain the rightful status of the Ummah of Muhammad (saw), as leaders of the World. An Ummah, which brings to life the Ayah:

"Ba mu aiko ka ba (ya Muhammad) face sai a matsayin rahama ga dukkan halittu" (TMQ Al-Anbiya: 107)

“We have not sent you (O Muhammad) except as a Mercy to all the Worlds” (TMQ Al-Anbiya: 107)

Wannan Rahama ba za a iya gabatar da ita ga ɗan Adam ba, sai idan an aiwatar da Shari'a gabaki ɗaya, an kuma jiɗa ta a cikin wata ƙasa.

This Mercy can only be presented to the humanity, when the Shari‟ah is implemented in totality, embodied in a state.