Allah (SWT) ya umurci Annabi ﷺ:

Allah (swt) ordered the Prophet (saw):

"Ya kai wanda ka nannaɗe cikin tufafi, ka tashi ka yi gargaɗi, ka kuma girmama Ubangijinka!" (Al-Muddathir, aya 1-3)

“O you wrapped in garments, arise and warn, your Lord Magnify!” (TMQ al-Mudathir, verse 1-3)

Imam Abu Ja'far At-Tabari ya yi sharhi: "Allah ya umurci Annabi (saw) ya tashi ya gargaɗi mutane cewa Allah zai azabtar da su saboda rashin godiya ga Ubangijinsu da bautar gumaka da sanamai banda Wanda ya halicce su kuma ya ba su abincinsu na yau da kullum. Haka kuma zai faɗa musu alherin Ubangijinsa a gare shi, da kalmomin: "Daga alherin Ubangijinka bari maganarka ta kasance…" A cewar Ibn Ishaq, wannan shi ne Annabcinsa (Tarihin at-Tabari, Juzu'i na 6, Shafi na 1156)."

Imam Abu Ja’far At-Tabari comments: “Allah commanded the Prophet (saw) to rise up to warn the people that Allah would punish them for ingratitude to their Rabb and their worship of the false gods and the idols to the exclusion of Him who created them and gave them their daily bread. He (saw) was also to tell them of his Lord’s bounty to himself, with the words, “Of the bounty of your Lord let your discourse be..” According to Ibn Ishaq this was his Prophethood (at-Tareekh at Tabari Vol. 6 Par 1156).

Bayan an saukar da wannan Ayar ne Annabi ﷺ ya fara kiran mutanensa su isar da da'awarsa. Ya fara gargadin su da su karbi Musulunci, su amince da Tauhidin Allah, Mahalicci (Khaliq) kuma Mai mulki (Malik) wanda babu abokin tarayya a gare Shi, kuma su amince da shugabancinsa ﷺ. Bai yi haka ta hanyar kalubalantar wani daga cikin Quraishawa ba, haka kuma bai kalubalanci salon rayuwarsu ba; sai dai ta hanyar bayyana musu Akida domin su karbe ta. Idan suka karba, to zai koya musu Musulunci yayin da Ayoyin Alkur'ani ke saukowa.

It was after this Ayah was revealed that the Prophet (saw) addressed his people to carry his Da’awah. He started to warn them to embrace Islam, accept the Tawheed (oneness) of Allah, the Khaliq (Creator) and the Malik (Sovereign) with no partners, and to accept his (saw) leadership. He did this not through challenging any of the Quraysh, nor through challenging their way of life, rather through expressing the Aqeedah to them for them to embrace it. If they did then he would culture them with Islam as the Ayaat of the Qur’an came down.

Wannan mataki na da'awar Annabi (saw) ya dauki tsawon shekaru uku, kuma ya ci gaba da aiwatar da ayyuka biyu da aka umarce shi da su, duk da cewa ya yi amfani da salo daban-daban. Don haka a wasu lokuta yakan gayyaci mutane zuwa gidansa, a wasu lokuta kuma yakan ziyarce su. A wasu lokuta kuma yakan tattauna da su a kasuwanni, kuma akwai hadisai da yawa game da wannan. Duk da haka, ya ci gaba da aiwatar da ayyuka biyu: gayyatar mutane su karbi Musulunci, da kuma gina zurfin fahimta da imani ga Laa ilaha illallah a tsakanin wadanda suka karbi sakonsa.

This phase of the Prophet’s (saw) Da’awah lasted for three years and he (saw) repeatedly undertook the two actions commanded although he utilised many different styles. So at times he (saw) invited people to his house, at other times he visited them. At other times he (saw) discussed with them at the markets and there are many narration’s pertaining to this. However, he (saw) repeatedly undertook two actions, inviting people to embrace Islam, and building the strong understanding and Iman in Laa ilaha ill Allah, amongst those who accepted his message.

Wani muhimmin abu da ya kamata a lura da shi a nan shi ne, a wannan lokaci babu wani hukunce-hukuncen Salah, haka kuma babu hukuncen azumi ko sadaka da aka saukar. Kiran da aka yi musu ba zuwa ga wata al'ada ta ibada ba ne, a'a, zuwa ga Aqeedah ne. Wata Aqeedah da za ta sauya gaba ɗaya ra'ayinsu game da yadda ya kamata su rayu a wannan Duniya. Ba sa ƙara rayuwa don gumaka, ba sa ƙara aiki kawai saboda wannan Duniya, ko don biyan sha'awoyinsu kawai. Maimakon haka, yanzu sun fahimci ainihin wanzuwarsu da manufarta, wato don Lahira, saboda haka dole ne su rayu bisa yadda Allah (SWT) ya tsara musu.

An important point to note here is that there were no Ahkam of Salah, nor Ahkam of fasting or Sadaqah revealed at this point. The Da’awah that was given to them was not to call to a ritual rather it was to an Aqeedah. An Aqeedah that was radically going to change their view to how they should live in this Dunya. They no longer lived for the idols, they no longer acted purely for the sake of this Dunya alone, nor merely to satisfy their desires. Rather they now realised their true existence and its purpose was for the Akhirah (Hereafter) and therefore they had to live life in the manner that Allah(swt) decided for them.

Saboda haka, Sahabban Manzon Allah (ra) sun kasance a shirye tun daga ranar da suka karɓi Musulunci don sadaukar da komai saboda addinin Allah (Deen). Bilal (ra), bawan Habashawa, an sanya shi a cikin rana mai zafi mai ƙonawa a ƙarƙashin wani babban dutse. Sumayya (ra) ta rasa ranta, haka ma Yasir (ra). Wannan shi ne imani mai ƙarfi da rashin girgiza da suke da shi. Haka kuma sun fahimci nauyin da ke kansu a matsayinsu na masu ɗaukar addinin Allah.

Therefore, the Sahabah (ra) were prepared from day one of embracing Islam to sacrifice everything for the sake of the Deen. Bilal (ra) the Ethiopian slave was placed in the hot burning sun under a large boulder. Sumayah (ra) gave her life, as did Yaasir (ra). This was the strong and unshakable Iman they had. They also understood their responsibility as the carriers of the Deen.

Domin ƙara bayani kan wannan, ayoyin farko na Alkur'ani koyaushe suna tunatar da su nasarar da Allah (SWT) zai ba su da kuma nauyin da ke wuyansu. An ruwaito daga Ibn Mas'ud (RA) cewa a lokacin da Ayar,

To further illustrate this, the early verses of the Qur’an would always remind them of the success that Allah (swt) would grant them as well as their responsibility. It has been narrated from Ibn Mas’ud (ra) that when the Ayah,

“Wannan ba komai ba ne face tunatarwa ga mutane, aljannu, da duk abin da yake wanzuwa” (Suratul Al-Qalam, aya ta 52) da aka saukar, sun sani a lokacin, duk da cewa su ƙalilan ne a lokacin, cewa Musulunci zai mamaye duniya (Jami'ul Bayan an Ta'wil ul Qur'an na Imam at-Tabari).

“This is nothing but a reminder to mankind, Jinn and all that exists”(TMQ al-Qalam, verse 52) was revealed they knew then, even though they were a small handful of Muslims at that time, that Islam would come to dominate the world (Jami’u al Bayan an Ta’wil ul Qur’an by Imam at-Tabari).

A hakika, sa'ad da mushrikai suka haɗu da Musulmi, sukan yi musu izgili da ba'a, suna cewa: "Ga waɗannan masu mulkin duniya waɗanda za su ci Kisra (na Farisa) da Kaisar (na Rumawa)" (Raheeq ul-Makhtoom). Duk da haka, da farko haka lamarin yake, domin Quraishawa ba su ga cewa Musulmi suna da wata barazana ta gaske a gare su ba.

In fact, when the Mushrikeen would meet the Muslims they would scorn them by jeering, saying “Here are the masters of the Earth who will defeat Chosroes (of Persia) and Caesar (of Rome)” (Raheeq ul-Makhtoom). This was, however, initially the case as the Quraysh did not see in the Muslims any real threat.

Saboda haka Annabi ﷺ yana kiran mutane zuwa Musulunci, kuma yana tarbiyyantar da waɗanda suka karɓi Musulunci da imani mai ƙarfi, da yakinin nasara a duniya da rabauta a Lahira.

Hence the Prophet (saw) would call the people to Islam and would culture those who embraced Islam with the firm understanding, Iman in the victory in this world and felicity in the Akhirah.

Misalin yadda Umar ibn al-Khattab (ra) ya karbi Musulunci bayan ya gano cewa ƙanwarsa, da mijinta, suna karatu a ɓoye daga wajen Khabbab ibn al-Arat (ra), sannan ya ci karo da Alƙur'ani, an ruwaito shi sosai daga Ibn Hisham (Juz'i na 1/343). Haka kuma koyarwar ɓoye da Sahabbai (ra) suka samu a gidan al-Arqam.

The example of how Umar ibn al Khattab (ra) embraced Islam upon finding out that his sister, and her husband, were privately being cultured by Khabbab ibn Arrat (ra) and then coming across the Qur’an has been well narrated by Ibn Hisham (Vol. 1/343). As well as the private culturing of the Sahabah (ra) in the house of al-Arqam.

Ya ci gaba da waɗannan ayyuka ﷺ tsawon shekara uku har sai da Allah (SWT) ya umurce shi akasin haka. Wannan shi ne abin da muka wajaba mu yi koyi da shi a matsayin wani ɓangare na hanyar kafa Musulunci.

He (saw) persisted in these actions for three years until Allah (swt) ordered him otherwise. This is what we are obligated to emulate as part of the method to establish Islam.

To haka, muhimman ayyukan da ake yi a mataki na farko na Da'awah sune:

Hence, the key actions in the first phase of the Da’awah are:

i) Kiran mutane zuwa Musulunci ba ta hanyar tilastawa ba, sai dai ta hanyar tattaunawa ta hankali.

i) Calling people to Islam not through force but intellectual discourse.

ii) Tarbiyyar waɗanda suka amsa kira da fahimtar wannan Addini sosai da ƙarfin imani, domin su ɗauki nauyin Da'awah su kuma riƙe ɗawainiyarta.

ii) Culturing those who responded with a strong understanding of this Deen and strong Iman in order to carry the Da’awah and shoulder its responsibilities.

Saboda haka, daga cikin hukunce-hukuncen Shari'ah, jam'iyyar siyasa ta Musulunci za ta zama tilas ta gudanar da waɗannan ayyuka na ɗaukar kiran Musulunci na ilimi, yada ingantattun ra'ayoyi da bayyana ƙarya da kuskuren ra'ayoyin nan.

Therefore, from the Shari’ah rules, the Islamic political party would be obliged to undertake these tasks of carrying the intellectual call of Islam, spreading the correct concepts and illustrating the fallacy of the erroneous concepts.

Hakanan yana bukatar ya nemi gina jikinsa da gabobinsa ta yadda za su zama masu iya jure nauyin ɗaukar da'awar Musulunci tare da ƙudurin imani mai ƙarfi ga Allah, da addininSa, da kuma dawo da Musulunci.

It would also need to seek to build its body and its members so they become capable of withstanding the responsibilities of carrying the Da’awah of Islam with firm Iman in Allah, His Deen and the resumption of Islam.

Dole ne a canza halayen Musulmi waɗanda za su ɗauki nauyin isar da Da'awar Musulunci sosai, domin su dace da halin Musulunci. Kamar yadda Annabi ﷺ ya faɗa a wani Hadisi, "Babu wani daga cikinku da ya samu imani har sai son ransa ya dace da abin da na kawo (ku)" (wanda Imam al-Isfahani ya ruwaito a cikin Kitab al-Hujja, kuma Imam al-Nawawi ya tabbatar da ingancinsa a cikin Arba'een).

It would need to radically change the personalities of those Muslims who were going to take up the responsibility of carrying the Islamic Da’awah to be in line with the Islamic personality. As the Prophet (saw) stated in one Hadith, “No one of you has attained Iman until his inclinations are in accordance to what I have brought (you)” (narrated by Imam al-Isfahani in Kitab al-Hujja and authenticated by Imam al-Nawawi in his Arba’een).