Musulmi ba su koma baya a duniya saboda riko da Musulunci ba. Akasin haka, koma bayansu ya fara ne a ranar da suka watsar da wannan riko da Musulunci, suka bar al'adun baƙi su shiga ƙasashensu, tare da barin ra'ayoyin Yammacin Duniya su mamaye tunaninsu. Sun yi rauni ne a lokacin da suka watsar da jagorancin hankali na Musulunci, suka yi sakaci da da'awarsa, kuma suka yi kuskure wajen aiwatar da hukunce-hukuncensa (ahkam). Saboda haka, dole ne Musulmi su koma ga tsarin rayuwar Musulunci idan suna son farfaɗowa (nahdah) ta faru. Duk da haka, ba za su iya komawa ga tsarin rayuwar Musulunci ba sai sun ɗauki da'awar Musulunci ta hanyar ɗaukar jagorancin hankali na Musulunci, sannan su kafa, ta wannan da'awa, Daular Musulunci wadda kuma za ta ɗauki jagorancin hankali na Musulunci ta hanyar ɗaukar kiran Musulunci.

The Muslims did not lag behind the world due to their adherence to Islam. On the contrary, their regression commenced the day they abandoned this adherence to Islam and they allowed the foreign culture to enter their lands and the Western concepts to occupy their minds. They declined when they abandoned the intellectual leadership of Islam, neglected its da’wah and misapplied its rules (aHkam). Therefore, the Muslims must resume the Islamic way of life if they want the revival (naHDah) to occur. However, they will not be able to resume the Islamic way of life unless they carry the Islamic da’wah by carrying the intellectual leadership of Islam, and establish, by this da’wah an Islamic State which in turn will carry the intellectual leadership of Islam by carrying the Islamic call.

Ya kamata a lura cewa ɗaukar jagorancin ilimi ta hanyar yada da'awar Musulunci domin farfado da Musulmai ana yinsa ne saboda Musulunci shi kaɗai ne zai iya gyara duniya, kuma ba za a iya samun ainihin farfadowa ba tare da Musulunci, ko ga Musulmai ko ga wasu. Bisa wannan tushe ne ya kamata a gudanar da da'awar.

It should be noted that carrying the intellectual leadership by carrying the Islamic da’wah in order to revive the Muslims is undertaken because Islam alone can reform the world, and the true revival cannot be achieved without Islam, whether for the Muslims or others. It is on this basis that the da’wah should be carried out.

Dole ne a isar da da'awa zuwa ga duniya a matsayin jagoranci na hankali wanda daga gare shi duk tsarin rayuwa ke fitowa, kuma bisa wannan jagoranci ake gina dukkan tunani, kuma daga irin wadannan tunani ne duk ra'ayoyin da ke shafar hangen mutum game da rayuwa ke fitowa, ba tare da togiya ba. Hanyar Isar da Da'awar Musulunci (Tareeqat Hamled Da'wah)

The da’wah must be carried to the world as an intellectual leadership from which all systems emanate, and upon this leadership all thoughts are built, and from such thoughts emanate all the concepts that influence one's viewpoint in life, without exception. The Way to Carry the Islamic Da'wah (Tareeqat Hamled Da'wah)

Ya kamata a ci gaba da kiran zuwa ga addini a yau kamar yadda aka isar da shi a baya, kuma ya ci gaba bisa koyi da misalin Manzon Allah ﷺ, ba tare da ko kaɗan ya karkata daga wannan hanya ba, a cikin cikakkun bayanansa da na musamman. Kada a yi la'akari da bambancin zamani, domin wannan bambanci ba ya wuce hanyoyi da sifofi kawai. Amma ainihin abu da hakikanin rayuwa ba su canza ba, kuma ba za su canza ba, ko da yake shekaru sun shude, al'ummu da wurare sun canza.

The da’wah should be carried today as it was delivered in the past and should proceed in compliance with the example of the Messenger (saw) , without the slightest deviation from that method in its general and specific details. No regard should be given to the difference in time, for this difference amounts to nothing more than the means and forms. However, the essence and the reality of life has not and will not change, regardless of the passing of ages and changing of peoples and places.

Saboda haka, ɗaukar da'awa yana buƙatar gaskiya, jarumtaka, ƙarfi, tunani, da kalubalantar duk abin da ya saɓa wa fikrah da tariƙah (akida da hanya) ta Musulunci, ta hanyar fuskantarsa da bayyana ƙarya cikinsa, ba tare da la'akari da yanayi ko sakamakonsa ba.

Thus, carrying the da’wah demands frankness, courage, strength, thought and to challenge all that contradicts the fikrah and tareeqah (idea and method) of Islam by facing it and exposing its falsehood, irrespective of the situation and its consequences.

Ɗaukar da'awar Musulunci yana nufin cewa iko na ƙarshe (siyada) na akidar Musulunci ne, ko ta yi daidai da ra'ayin jama'a ko ta sabawa, ko jama'a sun karɓe ta ko sun ƙi ta kuma suka yi adawa da ita, ko kuma ta dace da al'adun mutane ko a'a.

Carrying the Islamic da’wah necessitates that the ultimate sovereignty (siyadah) belongs to the Islamic ideology, regardless of whether it agrees or disagrees with the masses and whether they accept it or reject it and oppose it, or whether it is in accordance with the people's customs or not.

Mai ɗaukar da'awa (hameled da'wah) ba ya yin zolaya ga mutane, ba ya nuna ladabi ga masu mulki, kuma ba ya damuwa da al'adun mutane da al'adunsu, kuma ba ya ba da kulawa ko mutane za su karɓe shi ko a'a. Maimakon haka, dole ne ya manne wa akida kaɗai, ya bayyana ta shi kaɗai, ba tare da la'akari da komai ba sai akida. Ba a yarda a ce wa masu bin wasu akidu su manne wa akidunsu ba. Maimakon haka, ana kiran su ba tare da tilastawa ba su rungumi akidar (Musulunci), domin da'awa tana buƙatar cewa babu wata akida tare da Musulunci, kuma mulki ya zama na Musulunci kaɗai.

The da’wah carrier (hameled da’wah) does not flatter the people, is not courteous to the authorities or cares for the people's customs and traditions, and does not give any attention to whether the people will accept him or not. Rather he must adhere to the ideology alone and solely express it paying no regard to anything except the ideology. It is not allowed to tell the followers of other ideologies to adhere to their ideologies. Instead, they are invited without compulsion to embrace the ideology (of Islam) because the da’wah requires that there be no other ideology alongside Islam and that the sovereignty be for Islam alone.

Shi ne wanda ya aiko Manzonsa ﷺ da shiriya da addinin gaskiya, domin ya ci galaba a kan dukkan sauran addinai, koda kuwa masu shirka sun ki hakan. [At-Tubah: 33]

"It is He who has sent His Messenger (saw) with the guidance and deen of Haqq, to prevail over all other religions even though the idolaters may abhor it." [At-Tubah: 33]

Manzon Allah (saw) ya zo duniya da Saƙonsa, ya kuma ƙalubalanci duniya baki ɗaya a fili. Ya yi imani da Gaskiyar da yake kira mutane zuwa gare ta, ya kuma ayyana yaƙi da jan mutum da baƙin mutum, wato kowa, ba tare da la'akari da al'adunsu ba, al'adunsu, addinansu, akidunsu, shugabanninsu da talakawansu. Ba ya kula da komai sai saƙon Musulunci. Ya fara da'awa ta hanyar ƙaryata gumakan ƙarya na Quraishawa. Ya ƙalubalance su a akidunsu, ya ƙaryata su yayin da yake shi kaɗai, keɓe, ba tare da mataimaki ba kuma ba tare da makami ba sai dai tabbataccen imaninsa, wanda ya tushenta sosai a cikin Musulunci, wanda yake kira zuwa gare shi. Ba ya damuwa da al'adun Larabawa, al'adunsu, addinansu ko akidunsu. A wannan fanni, bai nuna ladabi ba, kuma bai ba su wani muhimmanci ba.

The Messenger (saw) came to this world with his Message and openly challenged the whole world. He (saw) believed in the Truth he (saw) was inviting the people to and declared war against the red and black (people) i.e. everyone, irrespective of their traditions, customs, religions, doctrines, rulers and masses. He (saw) paid no attention to anything other than the message of Islam. He commenced the da’wah by discrediting the false deities of Quraysh. He (saw) challenged them in their doctrines, discredited them while he was alone, isolated, with no helper and no weapon except his unshakeable and deeply rooted conviction in Islam to which he was inviting. He (saw) did not care for the Arab customs, traditions, religions, or doctrines. In this respect, he (saw) was not courteous nor gave them any regard.

Haka kuma, mai ɗaukar da'awa dole ne ya ƙalubalanci komai. Wannan ya haɗa da ƙalubalantar al'adu, al'ada-al'ada, tunani da ra'ayoyin da ba daidai ba, da ra'ayin jama'a idan ba daidai ba ne, koda kuwa dole ne ya yi gwagwarmaya da shi. Dole ne ya ƙalubalanci akidu da addinai duk da cewa yana iya fuskantar fanaticism na mabiyansu da ƙiyayyar waɗanda suka manne da ɓatattun abubuwansu.

Similarly, the da’wah carrier has to challenge everything. This includes challenging the customs, traditions, erroneous thoughts and concepts, the public opinion when it is wrong even if he has to struggle against it. He has to challenge the doctrines and religions despite the fact that he might be exposed to the fanaticism of their followers and the hostility of those who stick to their distortions.

Ana buƙatar da’wah ta cika kuma a aiwatar da dokokin Musulunci gaba ɗaya ba tare da wata sassauci ko ɗan sako-sako ba. Mai ɗaukar da’wah ba ya karɓar wata yarjejeniya ta dakatar da aiki, ko sassauci, ko sakaci, ko jinkiri. Maimakon haka, yana riƙe da al’amarin gaba ɗaya, kuma yana kawo ƙarshensa nan take. Ba ya karɓar duk wata roƙon sulhu da zai hana gaskiya. Manzon Allah ﷺ bai karɓi buƙatar wakilan Thaqif ba na a bar su su riƙe gunkinsu, Al-Lat, shekaru uku kafin a rushe shi, haka kuma bai ba su keɓewa daga salla ba, a matsayin sharuɗɗan karɓar Musulunci. Ya ƙi kuma ya bar Al-Lat shekaru biyu ko wata ɗaya kamar yadda suka nema. Ya ƙi wannan buƙata da ƙarfi da tsayuwa, ba tare da wani shakka ko sassauci ba. Wannan saboda kawai mutum dole ne ya yi imani ko kuma ya ƙi, domin sakamakon ƙarshe shi ne ko Aljanna ko Wuta. Sai dai Manzon Allah ﷺ ya karɓi buƙatarsu ta kada su rushe gunkinsu da hannayensu. Maimakon haka, ya umarci Abu Sufyan da Al-Mughirah ibn Shu’abah su rushe shi. Lalle bai karɓi komai ƙasa da cikakken akida da abin da take bukata na aiwatarwa ba. Dangane da hanyoyi da sifofin aiwatar da wannan, Manzon Allah ﷺ ya karɓe su domin ba su da alaƙa da yanayin akidar Musulunci. Saboda haka, dole ne a yi taka-tsantsan wajen isar da da’war Musulunci don kiyaye cikar ra’ayi da cikar aiwatarwarsa, ba tare da wata sulhu a cikin fikra da Tariqah ba. Babu laifi a yin amfani da duk wata wasila (hanya) da take bukata.

Delivering the da’wah requires a concern for the complete implementation of the rules of Islam without the slightest concession. The carrier does not accept any truce nor concession, negligence or postponement. Instead, he maintains the matter as a whole and definitively settles it immediately. He does not accept any intercession which would obstruct the truth. Rasool Allah did not accept the request of Thaqif's delegation to be allowed to retain their idol, Allat, for three years before it was demolished, neither did he exempt them from prayer, as pre-conditions for embracing Islam. He refused also to leave Allat for two years or for one month as they had demanded. He refused this request firmly, and decisively, without any hesitation or leniency. This is simply because man has to either believe or not, after all, the result is either Paradise or Hell. However, Rasool Allah did accept their request not to have them demolish their idol by their hands. Instead, he asked Abu Sufyan and al- Mughirairah ibn Shu'abah to demolish it. He definitely did not accept anything less than the complete ‘aqeedah and what it requires of implementation. As for the means and forms of carrying this implementation, the Rasool of Allah accepted them because they are not connected with the nature of the Islamic ‘aqeedah. Therefore, care must be taken in delivering the Islamic da’wah to preserve the completeness of the idea and the completeness of its implementation without any compromise in the fikrah and Tareeqah. There is no harm in using any wasa'il (means) it demands.

Dakar da'awar Musulunci tana bukatar cewa kowane aikinta a yi shi ne domin wata manufa ta musamman. Mai ɗaukar da'awar ya kasance koyaushe yana sane da wannan manufa, yana aiki don cimma ta, yana kuma ƙoƙari ba tare da gajiyawa ba don ya cika ta. Saboda haka, mai ɗaukar da'awar ba zai gamsu da tunani ba tare da aiki ba, kuma zai ɗauki hakan a matsayin falsafa mai rinjayar hankali da kuma ta mafarki. Haka kuma, ba zai gamsu da tunani da aiki waɗanda babu wata manufa a cikinsu ba, yana ɗaukar hakan a matsayin juyawa cikin da'ira wanda a ƙarshe yake kaiwa ga rashin kulawa da kuma fid da zuciya. Maimakon haka, mai ɗaukar da'awar dole ne ya dage a kan haɗa tunani da aiki, da kuma haɗa su biyun wajen aiki don wata manufa ta musamman wadda za a cimma ta a aikace, a kuma sa ta ta tabbata.

Carrying the Islamic da’wah necessitates that every one of its actions be undertaken for a specific objective. The carrier should always be aware of this aim and work towards achieving it, exerting himself relentlessly to fulfil it. Therefore, the carrier would not be satisfied by thought without action and would deem it to be a hypnotic and fanciful philosophy. Likewise, he would not be satisfied by thought and action devoid of any objective, considering this to be a spiral motion which ultimately ends in apathy and despair. Instead, the da’wah carrier has to insist upon connecting the thought with action and uniting the two in working for a specific objective which will be fulfilled in a practical manner and be brought into existence.

Manzon Allah (saw) ya riƙe jagorancin ilimi na Musulunci a Makka. Lokacin da ya fahimci cewa al'ummar can ba za ta mayar da Musulunci tsarin rayuwar al'umma ba, sai ya fara shirya al'ummar Madina. A Madina, ya kafa Dawla, ta haka ya aiwatar da Musulunci, ya isar da saƙonsa, kuma ya shirya Ummah domin ta isar da shi bayan sa, ta kuma bi hanya ɗaya da ya bi. Saboda haka, ɗaukar da'awar Musulunci a yanayin da babu Khalifa, ya kamata ya haɗa da kira zuwa ga Musulunci da komawa ga tsarin rayuwar Musulunci ta hanyar aiki don kafa Dawlar Musulunci wadda ke aiwatar da Musulunci tare da isar da saƙonsa zuwa duniya. Don haka, da'awar tana canjawa daga kira a cikin Ummah zuwa komawa ga tsarin rayuwar Musulunci, zuwa kira zuwa ga duniya wanda Dawlar Musulunci ke gudanarwa, kuma daga da'awa ta gida a cikin duniyar Musulunci zuwa da'awa ta duniya baki ɗaya.

Rasool Allah (saw) carried the intellectual leadership of Islam in Makkah. When he realised that the society there would not make Islam the system of society, he began preparing the society of Madinah. In Madinah, he established the State, thereby implemented Islam, carried its message, and prepared the Ummah to convey it after him and to proceed in the same way he had traced. Therefore, carrying the Islamic da’wah in the situation where there is no Khaleefah, should include the call for Islam and the resumption of the Islamic way of life by working to establish the Islamic State which implements Islam and carries its message to the world. Thus, the da’wah is transferred then from a call within the ummah to resume the Islamic way of life to a call to the world carried out by the Islamic State, and from a local da’wah within the Islamic world to a universal da’wah.

Kiran da'awa zuwa ga Musulunci ya kamata ya hada a fili gyara akidun da suka yawaita, da karfafa dangantaka da Allah (SWT), kuma ya samar da mafita ga matsalolin mutane, domin da'awa ta bayyana a dukkan fannonin rayuwa. Annabi ﷺ yana karanta wa mutanen Makka ayoyin nan:

The call to Islam should clearly include correcting the prevalent doctrines, strengthening the relationship with Allah (swt), and it should provide solutions for the problems of the people, so that the da’wah becomes vivid in all fields of life. The Prophet (saw) would recite to the people of Makkah the following verses:

"Hannayen Abu Lahab su lalace." [Al-Masad: 1]

"Perish the hands of Abu Lahab." [Al-Masad: 1]

Lalle wannan magana ce ta wani Manzo mai daraja ﷺ. Ba maganar mawaƙi ba ce. Kadan ne abin da kuke bada gaskiya gare shi. [Al-Haqqah: 40-41]

"This is verily the word of an honourable Messenger (saw). It is not the words of a poet. Little it is that you believe." [Al-Haqqah: 40-41]

Kaiton ga masu yin yaudara, waɗanda idan sun karɓa daga mutane sai su cika ma'auni, amma idan su ne suke aunawa ko su yi awo ga mutane, sai su rage. [Al- Mutaffifin: 1-3]

"Woe to those who deal in fraud, those who when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due." [Al- Mutaffifin: 1-3]

"Lalle waɗanda suka yi imani kuma suka aikata ayyuka nagari, suna da gonaki da koguna ke gudana a ƙarƙashinsu; wannan ita ce babbar nasara (cikar dukkan buƙatu)." [Al-Buruj: 11] A Madina, ya karanta:

"For those who believe and do righteous deeds will be gardens beneath which rivers flow; that is the great salvation (the fulfilment of all desires)." [Al-Buruj: 11] In Madinah, he recited:

Ku tsayar da salla, kuma ku yi zakka akai-akai. [Al-Baqarah: 43]

"Establish prayer and practice regular charity." [Al-Baqarah: 43]

Ya kuma karanta:

He also recited:

"Ku fita (ko da kayan yaƙi masu sauƙi ko masu nauyi), ku yi jihadi da dukiyoyinku da rayukanku a hanyar Allah." [At-Tauba: 41] Kuma ya kasance yana karanta:

"Go forth (whether equipped) lightly or heavily, and strive and struggle with your property and yourselves in the cause of Allah." [At-Tauba: 41] And he would recite:

"Ya ku waɗanda suka yi imani, idan kuka yi mu'amala da juna ta bashi zuwa wani lokaci da aka ƙayyade, ku rubuta shi." [Al-Baqarah: 282]

"O you who believe, when you deal with each other in a debt for a fixed period of time, reduce it to writing." [Al-Baqarah: 282]

Domin kada ya zama (kawai) zagaye a tsakanin masu arziki daga cikinku. [Al-Hashr: 7]

"In order that it does not become (merely) a circuit between the wealthy among you." [Al-Hashr: 7]

Ba su daidaita ba ’yan Wuta da ’yan Aljanna. ’Yan Aljanna su ne masu rabauta. [Al-Hashr: 20]

"Not equal are the Companions of the Fire and the Companions of the Garden. The Companions of the Garden are the victorious." [Al-Hashr: 20]

Saboda haka, kiran Musulunci (da'wah) ya kamata ya isar wa mutane tsarin da za su warware matsalolin rayuwarsu ta yau da kullum da shi. Wannan saboda asirin nasarar kiran Musulunci shi ne yana da bayyananniyar siffa, kuma yana magana da mutum baki ɗaya a matsayinsa na ɗan Adam, don haka yana kawo sauyi mai cikakken yanayi kuma mai tushe a cikinsa.

Accordingly, the Islamic da’wah should carry to the people the system by which they are to solve their daily life's problems. This is because the secret to the success of the Islamic da’wah is that it is vivid and addresses man in a comprehensive manner as a human being, thereby bringing about a comprehensive and radical change in him.

Ba zai yiwu ga masu ɗaukar da'awa su sauke nauyin da ke kansu da kuma gudanar da ayyukansu yadda ya kamata ba, sai idan sun dasa a cikin zukatansu niyya ta neman kamala da cikawa. Ya kamata su rika neman gaskiya kullum, su rika bincike sosai a kan duk abin da suka sani, domin tsarkake fahimtarsu (game da al'amura) daga duk wani tunani baƙo, da kuma kawar da duk abin da ke kusa da su a ma'ana wanda zai iya manne musu. Wannan zai sa akidar da suke ɗauka ta kasance tsarkakakkiya kuma bayyananniya. Tsarkin tunani da bayyananniyarsa ita ce kaɗai tabbacin nasarar Musulunci da ci gaba da wannan nasara.

It is impossible for the da’wah carriers to carry out the responsibility and to effectively discharge their duties unless they rooted within themselves the motivation towards perfection and completeness. They should constantly search for the truth, continuously scrutinize all that they know in order to purify their understandings (of issues) from any alien thoughts, and remove away from these understandings anything close to them (in meaning) that might possibly stick to them. This will keep the idea they carry, pure and clear. The purity and clarity of the thoughts is the only guarantee for Islam's success and the continuity of this success.

Masu ɗaukar da'wah dole ne su ɗauki wannan aiki a matsayin wajibi daga Allah (swt). Dole ne su shiga cikinsa da ƙwazo da farin ciki, suna sa ran yardar Allah (swt). Kada su nemi wata ladan duniya saboda aikinsu, ko su sa ran yabo daga mutane. Kada su yarda da komai sai neman yardar Allah (swt).

The da’wah carriers have to carry this duty as an obligation from Allah (swt). They have to embark upon it enthusiastically and delightedly expecting the pleasure of Allah (swt). They must not seek for their work any worldly reward or expect praises from people. They must acknowledge nothing except the pursuit of the pleasure of Allah (swt).