Alkur'ani da Sunnah sun kuma bayyana manufar da'wah ta hanyar kalmomi kamar haka: yin wasiyya ga juna da gaskiya (tawaasi); aika wa da bushara (tabsheer) da gargaɗi (indhar); bayyana gaskiya, yin nasiha (naseeha) da tunatar da mutane, da yin muhawara da Ahlul-Kitaab ta hanya mafi kyau, da yin Jihaadi a hanyar Allah, da aikin sanya addini ya yi galaba. Kuma akwai misalai da yawa fiye da haka.

The Qur’an and Sunnah have also expressed the idea of da’wah with the terms; recommending one another to the truth (tawaasi); sending to give good tidings (tabsheer) and to warn (indhar); to clarify the truth, advising (naseeha) and reminding the people, and debating with the people of the Book with the best manner, and performing Jihaad in the path of Allah , and the work to make the deen prevail. And there are many more examples.

Ya ce, “Ina rantsuwa da Al-'Asr (lokaci). Lalle ne! Mutum yana cikin asara, sai dai waɗanda suka yi imani kuma suka aikata ayyuka nagari, suka kuma yi wa juna wasiyya da gaskiya, suka kuma yi wa juna wasiyya da haƙuri.” [TMQ 103:1-3]. Ya ce, “Ba mu aiko ka ba (ya Muhammad ﷺ) face a matsayin mai bayar da bushara da mai gargaɗi ga dukan mutane, amma yawancin mutane ba sa sani.” [TMQ 34:28] Ya kuma ce, “Ba mu taɓa aika wani Manzo ba sai da harshen mutanensa, domin ya yi musu bayani a sarari.” [TMQ 14:4]. Ya ce, “Lalle wannan (Alƙur'ani) tunatarwa ce ga talikai (mutane da aljannu) baki ɗaya.” [TMQ 81:27]. Ya ce, “Lalle wannan (Alƙur'ani) tabbas tunatarwa ce a gare ku (ya Muhammad ﷺ)

He said, “By Al-’Asr (the time). Verily! Man is in loss, except those who believe and do good deeds, and recommend one another to the truth, and recommend one another to sabr (patience).” [TMQ 103:1-3]. He said, “And We have not sent you (O Muhammad ) except as a giver of glad tidings and a warner to all mankind, but most of men know not.” [TMQ 34:28] He also said, “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.” [TMQ 14:4]. He said, “Verily, this (the Qur’an) is but a Reminder to (all) the worlds (mankind and jinn)’” [TMQ 81:27]. He said, “And verily, this (the Qur’an) is indeed a Reminder for you (O Muhammad )

...kuma ƙasarku, kuma za a tambaye ku (game da hakan).” [TMQ 43:44]. Ya ce, “… kuma ku yi jayayya da su ta hanya mafi kyau.” [TMQ 16:125]. Ya ce, “Kuma ku yaƙe su har sai babu sauran Fitina (kafirci watau bautar wasu tare da Allah) addini kuma ya zama duka na Allah kaɗai.” [TMQ 8:39]. Ya ce, “Shi ne wanda ya aiko Manzonsa (Muhammadﷺ) da shiriya da addinin gaskiya don ya sa ya rinjayi dukkan (sauran) addinai, ko da mushrikai sun ƙi (hakan).” [TMQ 61:9] Manzon Allah ﷺ ya ce, “Lallai addini shawara ne.” An tambaye shi, “Ga wa, ya Manzon Allah?” Ya ce: “Ga Allah, da Littafinsa, da Manzonsa, da shugabannin Musulmi, da talakawansu” [wanda aka yarda da shi]. Sulaiman ɗan Buraidah ya ruwaito daga mahaifinsa, ya ce, “Duk lokacin da Manzon Allah ﷺ ya naɗa wani shugaba a kan runduna ko yaƙi, sai ya yi masa wasiyya da ya ji tsoron Allah (a cikin al'amuransa na kansa) kuma ya kyautata wa Musulmin da ke tare da shi. Yakan ce, ‘Ku yaƙi da sunan Allah kuma saboda Allah. Ku yaƙi waɗanda ba su yi imani da Allah ba. Idan kun haɗu da abokan gābanku daga cikin mushrikai, ku kira su zuwa abubuwa uku.

and your people, and you will be questioned (about it).” [TMQ 43:44]. He said, “… and argue with them in a way that is better.” [TMQ 16:125]. He said, “And fight them until there is no more Fitnah (disbelief ie worshipping others beside Allah) and the deen (worship) will all be for Allah alone.” [TMQ 8:39]. He said, “He it is Who has sent His Messenger (Muhammad ) with the guidance and the religion of truth to make it prevail over all (other) Deens (ways of life) even though the mushrikeen hate (it).” [TMQ 61:9] The Rasool of Allah said, “Verily, the deen is advice.” He was asked, “To whom O Rasool of Allah ?” He said: “For Allah, His Book, Messenger, imaams of the Muslims and the masses” [agreed upon]. Sulayman b. Buraydah reported on the authority of his father who said, “When the Rasool of Allah appointed anyone as leader of an army or raiding expedition he would exhort him to fear Allah (in his private matter) and to be good to the Muslims who were with him. He would say, ‘Fight in the name of Allah and in the cause of Allah. Fight against those who do not believe in Allah. When you meet your enemy from the Mushrikeen, invite them to three courses of action.

Idan suka amsa ɗaya daga cikinsu, to ka karɓe shi daga gare su, ka kuma hana kanka cutar da su. Ka gayyace su zuwa (karɓar) Musulunci; idan suka amsa maka, to ka karɓe shi daga gare su, ka daina yaƙi da su ...’” [Muslim ne ya ruwaito]. An ruwaito daga Manzon Allah ﷺ cewa ya ce: “Allah ya haskaka fuskar bawan da ya ji maganata, sannan ya haddace ta, ya fahimce ta, ya isar da ita. Domin wani mai ɗauke da Fiqhu (ilimi) na iya ɗaukar sa ga wanda ya fi shi fahimtar Fiqhu.” [Tirmizi ne ya ruwaito]. Ta haka ayoyi da hadisai duk sun tabbatar da abu ɗaya, ta yadda kowace aya ko hadisi ya ƙunshi da’wah a cikinsa. Da’wah ta shafi kowa, kuma dukkan Musulmi ya kamata su ɗauke ta gwargwadon iyawarsu.

If they respond to any one of them, accept it from them and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them ...’” [Reported by Muslim]. It has been narrated from the Rasool of Allah that he said, “May Allah illuminate the face of a servant who heard my statement, so he memorised, understood and conveyed it. For it may occur somebody carries Fiqh (knowledge) without being a faqeeh (knowledgeable). It may also occur that somebody carries Fiqh to somebody who is of greater Fiqh than him.” [Reported by Tirmizi] In this manner the ayaat and ahadeeth have all corroborated the same issue such that each ayah or hadeeth carries the da’wah within it. The da’wah includes everyone, and all the Muslims should undertake it according to ability.

Idan muka zo ga ayoyin da suke magana kawai a kan umurni da kyakkyawa da hani daga mummuna, misali, za mu ga cewa waɗannan ayoyi sun sanar da mu cewa wannan babban ginshiki a Musulunci dole ne ya shafi dukkan Musulmai. Ayar, game da Annabi ﷺ wanda shi ne misali kuma abin koyi a gare mu, tana cewa: “… yana umurce su da abin da aka sani na alheri, yana hana su abin da aka ƙi na mummuna; yana halatta musu abubuwa masu kyau (watau duk abubuwa nagari da halal) kuma yana haramta musu abubuwa marasa kyau (watau duk abubuwa munana da haram)…” [TMQ 7:157].

If we come to the verses which only relate to enjoining the ma’roof and forbidding the munkar and not other verses of da’wah, by way of example, we will see that these verses have informed us that this great pillar in Islam must include all the Muslims. The verse, in respect to the Prophet who is our example and model, says; “… he commands them with the Ma’roof and forbids them from the Munkar; he allows for them as lawful the tayyibaat (ie all good and lawful things) and forbids to them as unlawful the khabaa’ith (all evil and unlawful things)…” [TMQ 7:157].

Wannan yana bayyana cikar Saƙonsa. Shi ne wanda ta bakinsa Allah ya umarci kowane alheri, ya hana kowane mugun abu, ya halatta kowane abu mai tsarki (halal), kuma ya haramta kowane abu mara tsarki (haram).

This clarifies the completion of His Message. He is the one on whose tongue Allah ordered every good and forbade every evil, allowed every tayyeb (lawful thing) and prohibited every khabeeth (unlawful thing).

Dangane da al'umma, ayoyin sun ce: "Ku ne mafi alheri daga cikin al'ummai da aka fito da su ga mutane; kuna umurni da ma'ruf, kuna hana munkari, kuma kuna yin imani da Allah..." [TMQ 3:110] Al'umma a nan ta haɗa da dukkan Musulmai, a matsayin daidaikun mutane, ƙungiyoyi, da masu iko, ta yadda za su ɗauki nauyin umurni da kowane ma'ruf da hana kowane munkari.

In relation to the Ummah the verses say, “You are the best of peoples ever raised up for mankind; you enjoin the ma’roof and forbid the munkar, and you believe in Allah...” [TMQ 3:110] The Ummah here includes all Muslims, as individuals, groups and people of authority such that they undertake the enjoining of every ma’roof and forbidding of every munkar.

Dangane da daidaikun mutane, ayoyi sun bayyana cewa: "Muminai maza da mata, suna da kasancewa awliya (masu taimako, abokai, masu kare juna) ga juna; suna umurni da ma'ruf kuma suna hana munkari..." [TMQ 9:71] Al-Qurtubi ya ce: "Allah ya sanya umurni da ma'ruf da hana munkari su zama abin bambance tsakanin muminai da munafukai. Don haka yana nuna cewa mafi takamaiman siffar muminai ita ce: umurni da ma'ruf da hana munkari, kuma a kan gaba daga cikinsu akwai da'awa zuwa Musulunci." [Tafseer al-Qurtubi 4/47] Dangane da kungiyoyi da jam'iyyoyi, ayoyin suna bayyana irin aikinsu, kamar yadda ayar take cewa: "Kuma a cikinku su kasance wata jama'a masu kira zuwa ga duk abin alheri (Musulunci), suna umurni da ma'ruf kuma suna hana munkari. Kuma su ne masu rabauta." [TMQ 3:104] Dangane da masu mulki, ayar tana cewa: "Waɗanda (shugabannin Musulmi) idan Muka ba su iko a cikin kasa, suna tsayar da sallah, suna ba da zakka, kuma suna umurni da ma'ruf suna hana munkari. Kuma ga Allah ne ƙarshen dukkan al'amura." [TMQ 22:41] Alkur'ani ya bayyana cewa da'awa ya kamata ta kasance zuwa Musulunci: "Kuma a cikinku su kasance wata jama'a masu kira zuwa ga duk abin alheri (Musulunci)..." [TMQ 3:104]; "Kuma wane ne ya fi zalunci daga wanda ya ƙirƙira karya a kan Allah, alhali ana kiransa zuwa Musulunci?" [TMQ 61:7] "Kuma lallai kai (ya Muhammad ﷺ) kana kiran su zuwa tafarki madaidaici." [TMQ 23:73] Alkur'ani kuma ya bayyana cewa da'awa ya kamata ta kasance zuwa ga Allah: "Kuma wane ne ya fi kyau a magana daga wanda yake kira zuwa ga Allah..." [TMQ 41:33]; "Ka ce (ya Muhammad ﷺ): 'Wannan ita ce hanyata; ina kira zuwa ga Allah bisa ilimi tabbatacce, ni da duk wanda ya bi ni.'" [TMQ 12:108] Alkur'ani ya bayyana cewa da'awa ya kamata ta kasance zuwa yin hukunci da abin da Allah ya saukar: "Kuma idan aka kira su zuwa ga Allah da Manzonsa, domin ya yi hukunci a tsakaninsu, sai ga wani ɓangare daga cikinsu sun ƙi (su zo) sun juya baya." [TMQ 24:48]; "Kawai abin da mumini zai ce idan aka kira su zuwa ga Allah da ManzonSa don ya yi hukunci a tsakaninsu shi ne su ce: 'Mun ji, kuma mun yi biyayya.'" [TMQ 24:51]; "…Ana kiran su zuwa Littafin Allah don ya warware sabanin da ke tsakaninsu, sai wani sashi daga cikinsu ya juya baya, alhali kuma suna ƙyamar hakan." [] Umurni da abin kyau da hana abin ƙi fard 'ala al-kifayah (wajibi ne na isa) ne, kuma an wajabta shi ga wasu musamman, wanda ya tsaya ga aikinsa zai sami lada, wanda kuma ya bar shi ba zai sami uzuri ba har sai an cika shi, domin Allah ya sanya "tsira" a matsayin sakamakon aiwatar da wannan wajibi, ya kuma sanya "azaba" a matsayin sakamakon barinsa. Ya ce: "Sa'ad da suka manta abin da aka tunatar da su, sai Muka tsamar da waɗanda suka hana mugunta, Muka kuma kama waɗanda suka yi zalunci da azaba mai tsanani, saboda sun kasance suna yin fasiƙanci." [] Tun da imani shi ne mafi girman abin kyau kuma tushen kowane abin kyau, to kafirci kuwa shi ne mafi girman abin ƙi kuma tushen kowane abin ƙi. Tun da ayyukan biyayya abubuwa ne na kyau da suke fitowa daga mafi girman abin kyau, to haka ma ayyukan sabo abubuwa ne na ƙi da suke fitowa daga mafi girman abin ƙi. Tun da yin hukunci da abin da Allah ya saukar shi ne kan ayyukan biyayya, wanda ta hakan ake kiyaye imani da ayyukan biyayya, kuma ta hakan ake aiwatar da da'awa ake yada addini; to yin hukunci da wani abu banda abin da Allah ya saukar shi ne kan ayyukan sabo, kuma yana nufin bin son zuciya, sha'awoyi da ɓata.

Saboda haka, wajibi ne ga al'ummah ta haɗu wajen kafa wannan wajibi. Bari Musulmin da ke damuwa da al'amuran addininsa ya sani cewa idan ya karanta wata aya ko hadisi, ba shi kaɗai ne aka nufa da ita ba, a'a magana ce ga kowa. Ko da magana an karkata ta zuwa ga Manzon Allah ﷺ, to tana zama kira ga al'ummah ta hanyarsa, muddin babu wata hujja da ke keɓance ta. Idan Allah ya umarci Musulmi game da imani, umarni ne a gare shi da wasu, kuma umarni game da ibada umarni ne a gare shi da wasu, haka ma umarnin yin hukunci da abin da Allah ya saukar umarni ne a gare shi da wasu.

Accordingly, it is obligatory on the Ummah to unite on establishing this obligation. Let the Muslim who is concerned about the matters of his deen know that when he reads an ayah or hadeeth, he is not the only one intended with it, but it is a speech to all. Even if the speech is directed towards the Messenger , it is an address to the Ummah through him as long as there is no evidence of specification.When Allah orders a Muslim regarding Imaan, it is an order for him and others, and the order regarding worship is an order for him and others, and the order to rule by what Allah has revealed is an order for him and others as well.