Waɗanda suke ɗaukar da'wah bai kamata su auna da'wah da yawan mutanenta ba. Irin wannan auna kuskure ne gaba ɗaya, kuma yana cutar da da'wah, domin yana karkatar da masu ɗaukar da'wah daga mayar da hankali ga al'umma zuwa mayar da hankali ga mutane ɗaiɗai. Wannan zai sa da'wah ta yi jinkiri, watakila ya jawo gazawa a wannan wuri. Dalilin haka shi ne cewa al'umma ba ta ƙunshe da mutane ɗaiɗai kamar yadda mutane da yawa suke zato ba. Maimakon haka, mutane ɗaiɗai sassa ne na ƙungiya (al'umma). Abin da ke haɗa mutane a cikin al'umma shi ne wasu abubuwa kamar tunaninsu, motsin zuciyarsu da tsare-tsarensu. Ana ɗaukar da'wah ne domin a canza tunani, motsin zuciya da tsare-tsare. Da'wah ce ta gama-gari, kuma da'wah ce da ake kaiwa ga al'umma ba ga mutane ɗaiɗai ba. Gyara mutane ɗaiɗai yana nufin ne kawai a sa su zama sashe na wata ƙungiya (ɓangare) da za ta ɗauki da'wah zuwa ga al'umma. Saboda haka, waɗanda suke ɗaukar da'wah kuma suke da zurfin fahimtar yanayinta, suna dogara ga al'umma wajen ɗaukar da'wah zuwa gare ta. Za su ɗauka cewa gyara mutum ɗaya ba zai kai ga gyara a cikin al'umma ba. Ba zai ma tabbatar da gyara mai ɗorewa ga kowane mutum ba. Maimakon haka, gyaran mutum yana zuwa ta hanyar gyara al'umma, domin da zarar an gyara al'umma, mutum ya gyaru. Saboda haka da'wah ya kamata ta mayar da hankalinta ga al'umma baki ɗaya, bisa ƙa'idar: "Ku gyara al'umma, hakan zai kai ga gyaran mutum akai-akai."

Those who carry the da’wah should not assess the da’wah by their number. Such assessment is absolutely wrong and harmful to the da’wah because it distracts the da’wah carriers from focusing on the society to focusing on the individuals. This will cause the da’wah to slowdown and perhaps cause failure in that place. The reason behind this is that society is not composed of individuals as many people think. Rather the individuals are parts of the group (community). What bonds the individuals in the society are other components such as their thoughts, emotions and systems. The da’wah is carried in order to change the thoughts, emotions and systems. It is collective da’wah and a da’wah taken to the society and not to the individuals. Reforming the individuals is only to make them become part of a group (bloc) that carries the da’wah to the society. Therefore those who carry the da’wah and have a deep understanding of its nature rely on society to carry the da’wah to it. They will consider that reforming the individual will not lead to reform in the society. It will not even guarantee the permanent reform of any individual. Instead, reforming the individual comes through reforming the society, for once the society is reformed, the individual is reformed. Therefore the da’wah should focus its attention to the society at large, following the principle; “Reform the society, this will lead to reform of the individual constantly.”.

Al'umma tana kama da ruwa a babban tukunya; idan wani abu da ke sa zafi ya ragu aka sanya a ƙarƙashin tukunyar, ruwan yana daskarewa ya zama kankara. Haka nan, idan aka shigar da akidu marasa kyau cikin al'umma, za ta daskare cikin lalacewa, ta ci gaba da tabarbarewa da koma baya. Amma idan aka shigar da akida mai karo da juna cikin al'umma, to rikice-rikice za su bayyana a cikinta, al'umma za ta yi gwagwarmaya da waɗannan rikice-rikice, kuma rashin kwanciyar hankali zai mamaye ta. Sai dai idan aka sanya wuta mai zafi a ƙarƙashin tukunyar, ruwan zai ɗumi sannan ya tafasa ya fitar da tururi mai tsananin motsi. Haka nan, idan aka shigar da akida madaidaiciya cikin al'umma, za ta zama wuta wadda zafinta zai kai al'umma matakin tafasa, sannan zuwa ga zama ƙarfi mai motsi. Daga nan sai ta aiwatar da akidar, ta kuma ɗauki da'awarta zuwa wasu al'ummomi. Duk da cewa sauyin al'umma daga wani hali zuwa akasinsa ba a iya gani, kamar yadda sauyin ruwa a tukunya ba a iya gani, to waɗanda suka san al'ummomi kuma suke da yakinin cewa akidar da suke ɗauka wuta ce da haske wadda za ta ƙone ta kuma haskaka, sun san cewa al'umma tana cikin halin sauyi, kuma tabbas za ta kai matakin tafasa da matakan motsi da kuzari. Saboda haka, suna ba da kulawa ga al'ummomi (ba ga yawan mutane ba).

The society is similar to water in a large kettle; If anything that causes the temperature to drop is placed beneath the kettle then the water freezes and transforms to ice. Similarly, if corrupted ideologies are introduced into the society then it would freeze in corruption and continue in deterioration and decline. However if a contradictory ideology were introduced into society, then contradictions would appear in it, and the society would struggle with these contradictions and instability will prevail. However if flaming heat was put under the kettle, the water would warm and then boil and effuse an intense stirring vapour. Similarly, if the correct ideology was introduced into the society it would be a flame whose heat would transform the society to boiling point and then to a dynamic force. It then applies the ideology and carries its da’wah to other societies. Although, the transformation of society from one state to the opposite state cannot be noticed just like the transformation of the water in the kettle is not noticed, those who are aware of societies and have confidence that the ideology which they carry is the fire and light which will burn and enlighten, know that society is in a state of transformation and it will definitely reach boiling point and the points of movement and dynamism. Therefore, they give attention to societies (and not number of individuals).

A dai hakika, wurin da ya dace ya zama nuqTat el-irtikaz (wurin tallafi) ba za a iya sanin sa ba, saboda ya dogara ne da shirin al'umma, ba da ƙarfin da'awah a wurin kawai ba. Da'awar Musulunci a Makka tana da ƙarfi, kuma duk da cewa ita ce nuqTat el-ibtidaa (wurin farawa) na da'awar, kuma ta dace ta zama wurin tashi – inda da'awar ta fara – amma ba ta dace ta zama wurin tallafi ba. Maimakon haka, Madina ce ta zama nuqTat el-irtikaz (wurin tallafi) wadda Manzon Allah ﷺ ya yi hijira zuwa gare ta bayan ya gamsu da halin da al'umma ke ciki a can. A can ne ya kafa daula, wadda ta isar da ƙarfin da'awar zuwa yankuna daban-daban na tsibirin Larabawa, daga baya kuma zuwa sassa daban-daban na duniya.

As a matter of fact the place which is suitable to become the support point (nuqTat elirtikaz), cannot be known because it depends on the readiness of the society and not solely on the strength of the da’wah in that place. The Islamic da’wah in Makkah was strong, and although it was the starting point (nuqTat el-ibtidaa) for the da’wah, and was also suitable to become a departure point – where the da’wah launched - yet it was not suitable to become a support point. Rather, it was Madinah which became the support point (nuqTat el-irtikaz) to which the Messenger (saw) migrated after being satisfied with the situation in the society there. There he established the state, which conveyed the strength of the da’wah to the different regions of the Arab peninsula and later on to the different parts of the world.

Saboda haka, za mu iya cewa masu ɗaukar da'awa ba za su san wurin da zai dace a zama mafarin tashi (nuqTat el-inTilaq) ba, haka kuma wurin da zai iya zama abin dogara, kuma ba za su iya gano shi ba, duk da hikimarsu da nazarinsu. Allah (SWT) ne kaɗai ya san hakan, saboda haka masu ɗaukar da'awa su dogara ga abu ɗaya kawai, wato imaninsu ga Allah (SWT). Haka kuma dukkan ƙoƙarinsu ya kasance an gina shi ne kan wannan imani kaɗai, ba kan wani abu ba, domin nasarar da'awa za ta samu ne ta hanyar imani ga Allah, ba ta wani abu ba.

Accordingly, we can say that the carriers of the da’wah will not know the place which would be suitable as a departure point (nuqTat el-inTilaq), nor that which could become a support point, nor would they be able to identify it, regardless of their intelligence and analysis. Only Allah (swt) is aware of this and therefore the da’wah carriers should depend on one thing only, this is their iman, belief in Allah (swt). Also all their effort should be built only on this belief and not anything else, because the success of the da’wah will be through iman in Allah and nothing else.

Imani da Allah (SWT) yana bukatar dogara ga Allah (SWT) da gaske, da kuma neman taimakonSa. Shi kadai ne Yake sanin asirai da abin da ke boye, kuma Allah (SWT) ne Yake bai wa masu ɗaukar da'awa nasara, Yake kuma shiryar da su zuwa hanya madaidaiciya. Wajibi ne a sami imani mai karfi, da cikakken dogara ga Allah, tare da ci gaba da neman taimakonSa. Imani yana bukatar mumini ya yi imani da akida, wato imani da Musulunci, domin daga wurin Allah (SWT) yake. Wajibi ne wannan yakini ya tabbata sosai ba tare da wani shakka ba, ko da kankanin yuwuwar shakka a cikinsa. Wannan saboda ko da kankanin shakka a akidar Musulunci zai kai ga gazawa. Hakan ma na iya kaiwa ga kafirci da tawaye, Allah Ya kiyaye.

The belief in Allah (swt) requires true Tawakkul (dependence) on Him as well as seeking help from Him. Allah (swt) alone knows the secrets and what is hidden, and Allah (swt) is the One Who grants the da’wah carriers success and guides them towards the right path. It is necessary to have strong iman, and complete Tawakkul in Allah as well as the continuous seeking of help from Him. Iman requires that the believer believes in the ideology, that iman in Islam, because it is from Allah (swt). It is necessary that this conviction be firmly established without any doubt, or the smallest possibility of any doubt in it. This is because the smallest doubt in the Islamic ideology will lead to failure. It could even lead to kufr and rebellion, may Allah forbid.

Wannan imani mai ƙarfi wanda babu shakka a cikinsa tilas ne ga masu ɗaukar da'awa, domin yana tabbatar da ci gaba da ci gaban da'awa cikin sauri da matakai masu tsawo a kan hanyarta madaidaiciya. Wannan imani yana wajabta cewa da'awa ta kasance a bayyane kuma tana ƙalubalantar kowane abu: al'adu da al'ada, tunani marar gaskiya da ra'ayoyi da aka karkatar; tana ƙalubalantar ra'ayin jama'a ma idan ba daidai ba ne, koda kuwa dole ta yi gwagwarmaya da shi; tana ƙalubalantar akidun ƙarya da addinan ƙarya, ba tare da la'akari da taurin kai da fanatancin mabiyansu ba. Saboda haka, da'awar da ta dogara da akidar Musulunci tana bambanta da gaskiya, ƙarfin zuciya, ƙarfi, tunani da kuma ƙalubalantar duk abin da ya saɓa wa Fikra da Tariƙa, tana fallasa rashin gaskiyarsu, ba tare da la'akari da sakamako da yanayi ba, ko akidar ta yi daidai ko ta saɓa da talakawa, ko mutane sun karɓa, sun ƙi ko sun adawa da ita. Mai ɗaukar da'awa ba ya yi wa mutane zagon ƙasa, kuma ba ya yin sulhu da su. Ba ya yabon sarki ko masu tasiri a cikin al'umma, ba ya neman yardarsu, a maimakon haka yana manne da akida kuma da ita kaɗai, ba tare da ba da bayani kan wani abu ba. Wannan imani yana wajabta cewa mulki (siyada) na akida ne, watau na Musulunci kaɗai ba na wani abu ba, kuma a ɗauki sauran akidu a matsayin kafirci, komai yawan su da bambancinsu.

This strong unquestionable iman is an inevitable matter for the da’wah carriers, for it guarantees the continuity of progress of the da’wah in quick and lengthy steps in its right path. This iman makes it obligatory that the da’wah be open and challenges everything, the customs and traditions, the incorrect thoughts and the distorted concepts; challenging even the public opinion if it is wrong, even if it has to struggle against it; challenging the false creeds and the false deens regardless of the stubbornness and bigotry of their adherents. Therefore, the da’wah based on the Islamic ‘aqeedah, is distinguished by frankness, daring, strength, thought and the challenge to everything that disagrees with the Fikrah and the Tareekah and exposing their fallacy, irrespective of the consequences and circumstances and of whether the ideology agrees or disagrees with the masses, and whether the people accept, reject or oppose it. The carrier of the da’wah does not flatter the people, nor compromise with them. He does not praise the ruler or influential people in the society, nor does he court them, rather he adheres to the ideology and to it alone, without giving any account for anything else. This belief mandates that the sovereignty (siyadah) belongs to the ideology, i.e. to Islam alone and not to any other thing, and to consider other ideologies as kufr, no matter how diverse and numerous these ideologies are,

Lallai addini a wurin Allah shi ne Musulunci. [TMQ Al-i-Imran:19]

“Lo! The Deen with Allah is Islam.” [TMQ Al-i-Imran:19]

Từ ra mahangar Musulunci, duk wanda ya kafirta da Musulunci kafiri ne. Haramun ne a tsakanin masu da'awar Musulunci su ce wa wadanda suka rungumi wani addini ko akida banda Musulunci, ko addini ne ko akida: "Ku manne da akidarku ko addininku." Maimakon haka, wajibi ne a kira su zuwa Musulunci ta hanyar hikima da hujjoji masu hankali domin su rungume shi. Wannan saboda da'awa tana bukatar masu aikinta su yi aiki domin tabbatar da mulki ga Musulunci shi kadai. Barin wadanda ba Musulmi ba da abin da suke imani da shi ba yana nufin amincewa da akidunsu da addinansu ba, a'a, amsa umarnin Allah ne (SWT) wanda ya hana tilasta mutane su rungumi Musulunci. Umarnin Allah ne ya wajabta mana barin mutane ga akidunsu, imaninsu da ibadunsu, muddin suna takaituwa ga al'amuransu na kashin kansu ba na jama'a ba, matukar ba su da wata hukuma tasu a cikin hukumar Musulunci. Musulunci ba ya halatta kasancewar jam'iyyun siyasa ko kungiyoyi wadanda ba na Musulunci ba, ko wadanda aka kafa a kan wani tushe mai sabawa Musulunci, sai dai yana halatta jam'iyyu da tsare-tsare a cikin iyakokin Musulunci. Imani da akidar Musulunci yana wajabta cewa akidar Musulunci kadai ce za ta yi mulki a cikin al'umma ba tare da an hada ta da wani abu ba.

From the Islamic point of view whoever disbelieves in Islam is a kafir. It is absolutely forbidden for the Islamic da’wah carriers to say to those who embrace other than Islam, whether it is a religion or an ideology; “Adhere to your ideology or religion”. Rather, it is necessary to call them to Islam through the hikmah and rational evidences so as to embrace it. This is because the da’wah requires from its carriers to work to ensure the sovereignty for Islam alone. Leaving non-Muslims to what they believe in does not mean acknowledgement of their beliefs and religions, rather it is in response to the order of Allah (swt) Who prohibits forcing peoples to embrace Islam. It is Allah’s order which obliges us to leave the individuals to their creeds, beliefs and rituals, as long as they are restricted to their personal and not public affairs, provided they do not have their own entity within the entity of Islam. Islam does not permit the existence of non-Islamic political parties or bloc formations that are established on any basis contradicting Islam, and it permits parties and structures within the limits of Islam. Belief in the Islamic ideology necessitates that the ideology alone will be sovereign in the society without being associated in that by anything else.

Imani a cikin Musulunci ya bambanta da fahimtar hukunce-hukuncensa da dokokinsa. Imani a cikin Musulunci ana kafa shi ta hanyar hankali ko ta hujjojin da hankali ya tabbatar. Saboda haka babu wurin shakka a cikinsa. Amma fahimtar hukunce-hukunce ba ta dogara da hankali kadai ba, har ma da sanin harshen Larabci, da iya fitar da hukunce-hukunce ta hanyar istidlali, da kuma iya bambance hadisai ingantattu daga hadisai raunana. Saboda haka, masu kiran zuwa ga addini ya kamata su dauki fahimtarsu game da hukunce-hukunce a matsayin daidai, tare da yiwuwar cewa suna iya yin kuskure, sannan su dauki fahimtar wasu mutane a matsayin kuskure, tare da yiwuwar cewa za ta iya zama daidai. Wannan ana yin sa ne domin a ci gaba da da'awar Musulunci da hukunce-hukuncensa bisa ga fahimtarsu da istidlalinsu a kansu, suna kokarin sauya ra'ayoyin wasu wadanda suke ganin kuskure ne, amma watakila daidai ne. Ba daidai ba ne ko kadan masu kiran zuwa ga addini su dauki fahimtarsu a matsayin ra'ayin Musulunci, a maimakon haka sai su gabatar da ra'ayinsu a matsayin ra'ayin Musulunci. Malaman mujtahidai wadanda suka kafa madhabobin fikihu sun kasance suna daukar istidlalinsu na hukunce-hukunce a matsayin daidai, suna karbar yiwuwar cewa kuskure ne. Kowannensu yana cewa: "Idan hadisi ya tabbata, to shi ne madhabina, kada ku dauki ra'ayina."

Iman in Islam is different from understanding its rules and legislations. Iman in Islam is established through intellect or through evidences proven by intellect. Therefore there is no room for any doubt. Whereas understanding the rules does not depend on the mind alone but also on knowing the Arabic language, having the ability to make derivations and being able to distinguish authentic ahadith from the weak ahadith. Therefore, the da’awah carriers should consider their understanding of the rules as correct, with the possibility that they may be wrong, while the understanding of other people wrong, with the possibility that they may be correct. This is in order to proceed with the da’wah for Islam and its rules according to their understanding and derivation of them, trying to change the opinions of others which they consider wrong, but could possibly be correct. It is totally incorrect for the da’wah carriers to view their understanding as if it is the opinion of Islam, rather they have to present their opinion as an Islamic opinion. The mujtahids who established the schools of Fiqh (madhabs) used to consider their deduction of the rules as correct, accepting the possibility of it being wrong. Each one of them used to say; “If a hadith was correct then it will be my mazhab, and don’t consider my opinion.”.

Haka kuma masu ɗaukar da'wah ya kamata su yi la'akari da ra'ayoyinsu da suke karɓa ko suke samo daga Musulunci dangane da fahimtarsu game da irin waɗannan ra'ayoyi, cewa daidai ne amma suna iya kuskure, amma imaninsu da Musulunci a matsayin akida ba zai ƙunshi wani shakka ko kaɗan ba. Irin wannan hali na masu ɗaukar da'wah game da fahimtarsu yana faruwa ne saboda da'wah tana dasa a zukatansu marmarin kamala, kuma tana umurtar su da ci gaba da neman gaskiya, da kuma bincikar duk abin da suka sani ko suka fahimta. Wannan tsari zai tsarkake iliminsu daga duk wata akida baƙuwa, kuma ya cire daga cikinsa duk abin da zai iya a ɗauka a matsayin wani ɓangare nasa idan ya kasance kusa da shi. Wannan don tabbatar da cewa fahimtarsu ta kasance daidai, tunaninsu zurfafa, kuma sakamakon haka Fikrah ta kasance tsarkakakkiya kuma bayyananniya. Wannan saboda za su iya aiwatar da da'wah da gaske muddin Fikrah ta kasance tsarkakakkiya kuma bayyananniya. Lallai tsarkin Fikrah da bayyanar Tareeqah su ne kaɗai tabbacin nasarar da'wah da ci gabanta.

Likewise the carriers of the da’wah should also consider their opinions which they adopt or derive from Islam in terms of their understanding of such opinions, as being correct but open to error, but their belief in Islam as an ‘aqeedah must not contain any doubt whatsoever. Such an attitude of the da’wah carriers regarding their understanding is because the da’wah implants in their souls the yearning towards perfection, and mandates them to continuously explore the truth, and scrutinise whatever they know or understand. Such a process will purify their knowledge from any alien idea and remove from it anything which has the potential to be considered part of it if it remains close to it. This is to ensure that their understanding remains sound, the thought deep and consequently the Fikrah remains pure and clear. This is because they will truly be able to perform the da’wah as long as the Fikrah remains pure and clear. Indeed the purity of the Fikrah and the clarity of the Tareeqah are the only guarantee for the success of the da’wah and its continuity.

Amma kasancewar masu kiran zuwa ga addini (da'wah) suna bincike game da gaskiya kuma suna ci gaba da neman madaidaitan ra'ayoyi, hakan ba shi da ma'ana ta kowace fuska cewa fahimtarsu ba ta tabbata sosai ba. Ya kamata ta kasance mai ƙarfi, domin tana fitowa ne daga tunani mai zurfi wanda ya fi kowace fahimta tabbata. Ya kamata masu kiran zuwa ga addini su san da'warsu da fahimtarsu, kuma su yi taka-tsantsan kada wasu su karkatar da su daga wannan fahimta. Domin wannan karkatarwa ita ce abu mafi haɗari ga da'wah. Saboda haka, Allah ya gargaɗi Annabinsa ﷺ game da hakan; Ya ce masa,

However da’wah carriers exploring the truth and continuously seeking the correct ideas, does not in any way mean that their understanding is not firmly established. It should rather remain firm, because it emanates from a deep thought that is more firmly established than any other understanding. The da’wah carriers should be aware of their da’wah and of their understanding and cautious not to be diverted from this understanding by others. For this diversion is the most dangerous thing for the da’wah. Therefore, Allah warned His Prophet (saw) of this; He (swt) said to him,

"Ku yi hankali da su, kada su karkatar da ku daga wani ɓangare na abin da Allah ya saukar maka." [TMQ Al-Maidah:49]

“Beware of them lest they seduce you from some part of that which Allah revealed to you”. [TMQ Al-Maidah:49]

An an ruwaito cewa Umar (ra) ya ce wa alƙalinsa Shurai'h lokacin da ya ba shi shawarar ya duba a cikin Littafin Allah (swt), ya ce masa.

It is reported that Omar (ra) said to his judge ShuraiH when he advised him to look in the Book of Allah (swt), he said to him.

"Kada ka bari mutane su juyar da kai daga gare shi."

“Don’t let the people turn you away from it.”.

Ya kamata masu ɗaukar da'wah su kasance a faɗake game da duk wata kalma da ta saɓa wa Musulunci, koda kuwa daga wani mutum mai gaskiya ya fito, ko kuma duk wata ra'ayi da wani mutum mai damuwa da da'wah yake gabatarwa yana matsawa a kansa da sunan maslaha, alhali kuwa ya saɓa wa Musulunci. Don haka su kasance a faɗake game da wannan, kuma kada su bari kowa ya karkatar da su daga wannan. Idan wannan ya faru, to karkacewa ce bayyananniya. Wajibi ne a bambance tsakanin da'wah zuwa Musulunci da da'wah zuwa dawo da salon rayuwar Musulunci, haka kuma a bambance tsakanin da'wah da ƙungiya ke ɗauka a matsayin ƙungiyar Musulunci a cikin Ummah, da da'wah da ƙasar Musulunci ke ɗauka.

The da’wah carriers should be aware of any word that contradicts Islam though it may come from an honest person, or any opinion viewed by a person concerned about the da’wah and trying to push for it under the pretext of maslahah even though it contradicts Islam. So they should be aware of this and not allow anybody to deviate them from this. If this happens, then it will be a clear deviation. It is necessary to differentiate between the da’wah to Islam and the da’wah to resume an Islamic way of life, and also to differentiate between the da’wah carried by a group as an Islamic group in an Ummah and the da’wah, which is carried by the Islamic state.

Bambancin da ke tsakanin da'awar Musulunci da da'awar komawa ga tsarin rayuwar Musulunci shi ne ya bayyana manufar da da'awar ke nufi. Da'awar Musulunci ana yi ne ga wadanda ba Musulmi ba, wadanda ake kira su shiga Musulunci su shiga cikin yankinsa. Hanyar aiki ta kiran wadannan mutane ita ce a yi mulki da Musulunci ta hanyar Daular Musulunci, domin su ga haske na Musulunci. Za a kira su zuwa Musulunci ta hanyar bayyana akidarsa da dokokinsa, domin su fahimci girman Musulunci. Saboda haka, ya zama wajibi kiran zuwa Musulunci ya kasance ana ɗauke da shi ne daga daular Musulunci.

The distinction between the da’wah to Islam and the da’wah to resume the Islamic way of life is to define the objective which the da’awa aims at. The da’wah to Islam is carried to non-Muslims who are invited to embrace Islam and enter its domain. The practical method to invite these people is to be governed by Islam by the Islamic State, so as to see the light of Islam. They’ll be invited to Islam through the manifestation of its creed and its rules so as to appreciate the greatness of Islam. Therefore, it is necessary that the call to Islam be carried by an Islamic state.

Game da da'wah don komawa ga tsarin rayuwar Musulunci, dole ne a gudanar da ita ta hanyar jama'a, ba ta hanyar daidaikun mutane ba. Wannan da'wah ta komawa ga tsarin rayuwar Musulunci ana kallonta kamar haka: al'ummar da yawancin mutanenta Musulmai ne, amma ba a mulkinta da Musulunci ba, to al'umma ce ta kafirci, watau Daar al-kufr (ƙasar kafirci). Ana gudanar da da'wah a irin wannan al'umma domin kafa Daular Musulunci, don aiwatar da Musulunci a cikinta, kuma don ɗaukar da'war Musulunci zuwa wasu al'ummomi. Wannan shi ne hali idan babu Daular Musulunci. Amma idan akwai Daular Musulunci wadda ke aiwatar da Musulunci gaba ɗaya, to ana gudanar da da'wah a cikin wannan al'umma domin ta zama ɗaya daga cikin lardunan Daular Musulunci, a yi mulkinta da Musulunci ta hanyar Daula, kuma ta zama wani ɓangare na ita. Don haka sai ta ɗauki da'war Musulunci wadda za ta ba ta damar zama al'umma ta Musulunci, wadda ma'anar Daar al-Islam (ƙasar Musulunci) za ta shafa a kanta. Wannan saboda ba a halatta wa Musulmi ya zauna a Daar al-kufr. Idan kuwa Daar al-Islam da suke zaune a cikinta ta zama Daar al-kufr, dole ne su yi aiki don mayar da ita Daar al-Islam, ko su yi hijira zuwa Daar al-Islam.

Regarding the da’wah to resume the Islamic way of life, it must be carried by a group and not individuals. This da’wah to resume the Islamic way of life is viewed as follows; the society whose individuals by their majority are Muslims but not governed by Islam is a non-Islamic society, i.e. Daar al kufr (land of kufr). The da’wah in this society is carried to establish an Islamic State to implement Islam in it and carries the Islamic da’wah to other societies. This is the case when there is no Islamic State. However if there is an Islamic State that implements Islam completely, the da’wah is carried in that society so that it becomes one of the provinces of the Islamic State, to be governed by Islam through the State and become part of it. So it carries the Islamic da’wah that enables it to become an Islamic society on which the definition of Daar al-Islam (land of Islam) applies. This is because it is not permitted for a Muslim to live in Daar al- Kufr. In case the Daar al-Islam in which they live becomes Daar al-Kufr, they must work to make it Daar al-Islam, or emigrate to Daar al-Islam.

Bambancin da ke tsakanin da'wah da ƙungiya ko tsari mai ɗauke da ita a cikin Ummah ta Musulunci, da kuma da'wah da Daular Musulunci ke ɗauka, yana da muhimmanci domin sanin irin aikin da masu ɗaukar da'wah za su gudanar. Da'wah da Daular Musulunci ke ɗauka tana bayyana ta a aikace, inda Daula ke aiwatar da Musulunci a cikin gida gaba ɗaya, har ta kawo farin ciki ga Musulmi, kuma waɗanda ba Musulmi ba waɗanda ke zaune a Daar al-Islam za su ga hasken Musulunci su karɓe shi da yardar rai, da amincewa da kwarin gwiwa. Daula kuma tana ɗaukar da'wah a waje, ba kawai ta hanyar yaɗawa da bayyana dokokin Musulunci ba, har ma ta hanyar shirya rundunonin da ake buƙata don jihadi a hanyar Allah, domin ta mulki yankunan makwabta da Musulunci. Mulkin su ta wannan hanya ana ɗaukarta a matsayin hanyar aiki ta da'wah, kuma ita ce hanyar da Manzon Allah ﷺ da Khulafa'u bayansa suka yi amfani da ita har zuwa ƙarshen Daular Musulunci. Da'wah da Daula ke ɗauka ita ce bangaren aiki na da'wah a ciki da waje. Game da da'wah da ƙungiya ko tsari ke ɗauka, dukkan ayyukanta an takaita su ga bangaren ilimi ba wani aiki ba. Tana ɗaukar bangaren ilimi ba bangaren aiki ba. Ƙungiyar tana aiwatar da abin da Shari'a ta wajabta mata a irin waɗannan yanayi, har sai an kafa Daular Musulunci, inda sai bangarorin aiki su fara a cikin Daula. Don haka, da'wah tana nufin Musulmi, domin su fahimci Musulunci don a dawo da salon rayuwar Musulunci, kuma tana kalubalantar waɗanda ke adawa da da'wah ta hanyoyin da gwagwarmaya da su ke bukata.

The distinction between the da’wah carried by a group within an Islamic Ummah, and the da’wah carried by an Islamic State is important in order to know the type of action to be undertaken by the da’wah carriers. The da’wah carried by the Islamic State is manifested in practical terms, where the State implements Islam internally and in totality, so that it brings happiness to Muslims and the non-Muslims who live in Daar al-Islam will perceive the light of Islam and embrace it freely and willingly and with consent and confidence. The state carries also the da’wah externally not just by way of publicity and explanation of the rules of Islam, but also by preparing the necessary forces for jihad in the way of Allah, so as to rule the neighbouring territories with Islam. Ruling them in this manner is considered the practical method of the da’wah, and it is the method used by the Messenger (saw), and the Khulafa’a after him until the end of the Islamic State. Carrying the da’wah by the State is the practical aspect of the da’wah internally and externally. Concerning the da’wah carried by a group or a structure, all its actions are limited to the intellectual aspect and not related to any other actions. It takes the intellectual aspect and not the practical aspect. The group carries out what Shar’a has mandated upon it in such situations, until the Islamic State is established, where then the practical aspects start in the state. Thus, da’wah is directed to the Muslims, to understand Islam in order that the Islamic way of life may be resumed and it challenges those who oppose the da’wah using the styles required by the struggle against them.

Ya kamata a ɗauki rayuwar Manzon Allah ﷺ a Makkah a matsayin abin koyi wajen kiran mutane zuwa Musulunci. Kiran ya kamata ya fara ne da fahimtar da aiwatar da dukkan farillan da Musulunci ya tsara, kamar yadda aka yi a Gidan Al-Arqam. Sa'an nan waɗanda suka yi nazari, suka fahimci Musulunci, suka kuma yi imani da shi da gaske, za su fara mu'amala da Ummah, har Ummah ta fahimci Musulunci kuma ta gane wajabcin kafa Daular Musulunci. Ƙungiyar jam'iyya ita ce za ta ɗauki matakin farko ta hanyar magance lalacewar mutane da kalubalantar su game da ra'ayoyinsu na kuskure da kuma fahimtarsu ta ɓata. Sai a bayyana tare da yin bayani game da hakikanin Musulunci da ainihin kiransa, don a samu wayar da kan jama'a game da wannan kira. Masu ɗaukar kiran dole ne su kasance cikin Ummah, Ummah kuma ta kasance tare da su a matsayin ɗaya marar rabuwa, domin Ummah baki ɗaya ta ɗauki aikin samar da amfani a ƙarƙashin jagorancin ƙungiyar jam'iyyar da ke ɗauke da kiran, har su karɓi ikon mulki su kuma kafa Daular Musulunci. Bayan haka, ya kamata a ɗauki rayuwar Annabi ﷺ a Madina a matsayin abin koyi wajen aiwatar da Musulunci da kuma isar da kira zuwa ga duniya. Ƙungiyar jam'iyyar Musulunci mai ɗaukar kiran ba ta da wata alaƙa da al'amuran aiki na Musulunci, kuma ba ta shagaltuwa da komai banda kiran. Tana ɗaukar shiga kowane aiki banda kiran a matsayin karkatarwa da za ta iya gurgunta kiran ta kuma jinkirta shi. Saboda haka ƙungiyar ba ta halatta mata shiga kowane ɗaya daga cikin waɗannan ayyuka ba. Manzon Allah ﷺ yana kiran Musulunci a Makkah lokacin da ta cika da mugunta da fasadi. Bai ɗauki wani mataki na zahiri don kawar da shi ba. Zalunci da danniya, talauci da buƙata suna bayyane sosai, kuma an ruwaito cewa bai aikata wani abu don sauƙaƙa ko kawar da waɗannan abubuwa ba. Yana yin salla a cikin Ka'aba, alhali gumaka suna sama da kansa, amma bai lalata ko ɗaya daga cikinsu ba. Abin da kawai ya yi shi ne ya raunana gumakan mutanen Makka, ya rage darajar tunaninsu, ya bayyana ayyukansu a matsayin kuskure, kuma ya takaita kansa ga abubuwan magana da na hankali kawai. Wannan kuwa ya sha bamban da lokacin da ya kafa daula a Madina, ya kuma buɗe Makka, sai ya lalata gumakan, ya kawar da fisq (ɓata da fasikanci) da fujoor (lalata da fasadi), ya kawar da zalunci da matsin lamba, da talauci da bukata ﷺ.

The life of the Messenger (saw) in Makkah should be taken as a model to follow in the da’wah. The da’wah should first start with understanding and performing all the obligations defined by Islam, as was the case in the House of Al-Arqam. Then those who have studied and understood Islam and sincerely believed in it will move to interact with the Ummah, until the Ummah understands Islam and realises the necessity of establishing the Islamic State. The party bloc should take the initiative by addressing the corruption of the people and challenging them in their erroneous concepts and corrupt opinions. The reality of Islam and the essence of its da’wah then must be demonstrated and explained, so that public awareness about the da’wah is established. The da’wah carriers have to be part of the Ummah and the Ummah must be with them as an indivisible whole so that the Ummah as a whole carries the productive effort under the leadership of the party bloc carrying the da’wah, until they assume the ruling authority and bring the Islamic State into existence. Then the life of the Prophet (saw) in Medinah should be taken as the model to follow in the implementation of Islam and in carrying the da’wah to the world. The Islamic party bloc which carries the da’wah has nothing to do with the practical aspects of Islam, and does not occupy itself with anything other than the da’wah. It considers the involvement in any other action other than the da’wah as a distraction that could paralyse and delay the da’wah. Accordingly the group is absolutely not allowed to engage in any of these actions. The Messenger (saw) used to call for Islam in Makkah when it was full of evil and immorality. He did not undertake any physical actions to remove it. The tyranny and oppression, poverty and need were quite apparent, and it has been narrated he did not perform any action to ease or remove these things. He would pray in the Ka’abah, while the idols were above his head, but he didn’t destroy any of them. All he did was to undermine the Makkans’ gods, belittle their thinking, expose their actions as erroneous and restrict himself to the verbal and intellectual aspects. This is in contrast to when he established the state in Medina and opened Makkah, then he destroyed the idols, removed fisq (viciousness) and fujoor (immorality), abolished oppression and suppression, and poverty and need.

Saboda haka, ƙungiyar jam'iyya, yayin da take ɗaukar da'awa, ba a yarda ta aiwatar da wasu ayyuka ba a matsayin ƙungiya, kuma ya kamata ta takaita kanta ga tunanin Musulunci da da'awa. Ba a hana mambobin da ke cikin ƙungiyar yin abin da suke so na ayyukan alheri ba, amma ƙungiyar ba ta aiwatar da waɗannan, domin aikinta shi ne kafa wata daula da za ta ɗauki da'awar.

Therefore the party bloc while it carries the da’wah, is not allowed to carry out as a group, any other actions and should limit itself to the Islamic thought and da’wah. The individuals within the group are not prevented from performing what they like of the charitable deeds, but the group does not perform these, since its function is to establish a state that will carry the da’wah.

Duk da cewa rayuwar Manzon Allah ﷺ a Makka ita ce abin koyi da ya kamata a bi a cikin da'wah, ya zama dole a lura da bambanci tsakanin mutanen Makka wajen kiransu zuwa Musulunci, da Musulmai a yau wajen kiransu su koma ga tsarin rayuwar Musulunci. Manzon Allah ﷺ yana kiran kafirai zuwa Musulunci, yayin da da'wah a yau ita ce kiran Musulmai su fahimci Musulunci kuma su yi aiki da shi.

Though the life of the Messenger (saw) in Makkah has to be taken as the model to follow in the da’wah, one must notice the difference between the people of Makkah in being called to Islam, and the Muslims today in being called to resume the Islamic way of life. The Messenger (saw) used to call the Kuffar to Islam, while the da’wah nowadays is to call Muslims to understand Islam and to act according to it.