14. Halatta abin da aka haramta bisa dalilin maslahah (riba)

14. Halatta abin da aka haramta bisa dalilin maslahah (riba) - Da'wah zuwa Musulunci | Quran Course

Ba zai iya ba da irin wannan misali ba. Maimakon haka, ya ba da misali mara kyau da kuma tsari da ba za a iya bi ba. Gaskiyar al'amari ita ce babbar shaida a kan haka. Idan ba don ƙungiyoyin Musulunci masu gaskiya da sani waɗanda suka yi adawa da irin waɗannan kiraye-kirayen ba, da malaman Musulunci masu damuwa da gaske, to da Musulunci ya ɓace daga zukatan mutane, saboda waɗanda ke yada waɗannan ra'ayoyin domin goyon bayan gwamnatoci. A wajen Allah 􀀬 da kuma wajen bayinSa, akwai babban bambanci tsakanin ƙungiya ko malamin da ke rayuwa cikin jin daɗin gwamnatoci, kewaye da darajar shugabancinsu na ƙarya; yana shaƙar iskar girman kai tare da su, da kuma ƙungiya ko malamin da ke shelanta gaskiya kuma yake ɗaukar ta, ba ya tsoron zargin kowa; duk saboda Allah 􀀬. Ko da an sa shi a kurkukun mai mulki, yana tuna maganganun Allah 􀀬: "Saboda haka, ka yi haƙuri (ya Muhammadu) kamar yadda Manzanni masu ƙarfin zuciya suka yi haƙuri." [TMQ 46:35] "Saboda haka ka jira da haƙuri (ya Muhammadu ﷺ) hukuncin Ubangijinka, domin lalle kai kana ƙarƙashin idanunMu." [TMQ 52:48] "Saboda haka ka yi haƙuri (ya Muhammadu ﷺ). Lalle alkawarin Allah gaskiya ne" [TMQ 40:55]. Shin misalin waɗannan mutum biyu ɗaya ne?

The group will not be able to give such an image. Rather it has given a bad example and a model that cannot be followed. The reality is the greatest evidence of this. Had there not been sincere and aware Islamic movements that opposed such calls, and sincerely-concerned Muslim scholars, Islam would have fallen from the souls of the people, owing to the ones who advocate these views in support of the regimes. In the sight of Allah 􀀬 and the sight of His servants, how great is the difference between the movement or scholar who lives in the comfort of the regimes, surrounded by the glory of their false leadership; breathing the air of boastful arrogance with them, and a movement or scholar who proclaims the truth and undertakes it, fearing the blame of nobody; all for the sake of Allah 􀀬. Even if he was placed in the ruler’s prisons, remembering the sayings of Allah 􀀬; “Therefore, be patient (O Muhammad) as did the Messengers of strong will.” [TMQ 46:35] “So wait patiently (O Muhammad 􀁕) for the Decision of your Lord, for verily, you are under Our Eyes.” [TMQ 52:48] “So be patient (O Muhammad 􀁕). Verily, the Promise of Allah is true” [TMQ 40:55]. Are the example of these two the same?

Ba za mu saurari su suna cewa sun san hakan ba. Babu buƙatar tuna musu da shi. Duk da sun san waɗannan dalilan Shari'a, ba su karɓe su ba saboda dalilai da suka ambata. Wannan ba halal ba ne; ban da haka, rashin mutunta addini ne da kuma yin sakaci da ƙa'idodinsa tabbatattu da daidai. Game da nakalto da suke yi daga wasu malamai domin goyon bayan ra'ayinsu; baya ga cewa misalai ne da ba sa dacewa da gaskiyar abin da suke kira zuwa gare shi, maganganun mutane ba hujja ce ta Shari'a ba. Abin da ke da muhimmanci shi ne dalili da daidaiton istidlaal (fahimtar hujja). Idan suka ce 'malam kaza ya ce', za mu ce musu Allah {SWT} da ManzonSa ﷺ sun faɗi abin da yake daidai, tabbatacce kuma muhkam (bayyananne wanda ba a soke shi ba). Shin ya halatta mu soke maganar Allah {SWT} da ManzonSa ﷺ da maganganun kowane mutum? Sha'awar riba ta mamaye masu wannan hanya har ya zama daidai a kira su da 'yan kasuwar da'awa'. Sai dai ɗan kasuwa yana kasuwanci ne don ya sami riba, ba don ya yi asara ba.

We will not listen to them saying that they know it. There is no need to remind them of it. Despite having knowledge of these Shar’ee evidences, they did not take them owing to the reasons they mentioned. This is not allowed; besides, it is insolence against the deen and neglect of its definite and correct rules. As for their quotations from some scholars that they use to support their idea; beside the fact that they are examples that do not apply to the reality of what they call for, the statements of men are not a Shar’ee proof. What counts is the evidence and correctness of the istidlaal (deduction). If they say ‘so and so scholar said’, we say to them that Allah 􀀬 and His Messenger 􀁕 have said something that is correct, definite and Muhkam (clear and unabrogated). Is it allowed for us to abrogate the saying of Allah 􀀬 and His Messenger 􀁕 with the statements of just any individual? The idea of benefit dominated the advocates of this approach to the extent that it would be correct to call them, ‘traders in the da’wah’. However, the trader does business in order to make a profit, not to make a loss.

Isar da da'wah bisa ga tsarin shari'a yana bukatar gaskiya, jarumtaka, karfi da tunani. Yana bukatar mutum ya kalubalanci duk abin da ya saba wa Musulunci, ya fuskance shi, domin ya bayyana karyarsa ba tare da la'akari da sakamako ko yanayi ba. Yana bukatar cewa mulki na gaskiya ya kasance ga akidar Musulunci, ko da kuwa ta yi daidai da ra'ayin mafi yawan mutane da al'adunsu, ko sun karbe ta, sun ki ta, ko sun adawa da ita. Mai dauke da da'wah ba ya yi wa mutane zagon kasa, kuma ba ya yi wa masu mulki zagon kasa. Haka Manzon Allah ﷺ ya kasance a cikin da'warsa, yana imani da gaskiyar da yake kira zuwa gare ta, yana kalubalantar duniya baki daya ba tare da yin la'akari da al'adu da al'ada-al'ada ba, da imani, addinai, sarakuna ko talakawa. Bai ba da kulawa ga komai ba sai Sakon Musulunci. Ibn Hisham ya ruwaito cewa lokacin da Rasulullahi ﷺ ya kalubalanci Quraishawa, ya ambaci gumakansu ya kuma yi musu tsawa, ya wulakanta tunaninsu ya kuma dauki kakanninsu a matsayin bata. Saboda haka sai suka ki shi, suka hada kai wajen adawa da kiyayya gare shi.

- Carrying the da’wah according to the legal manner requires frankness, courage, strength and thought. It requires one to challenge all that contradicts Islam and to confront it, so as to clarify its falseness without any regard for the consequences or the circumstances. It requires that the absolute sovereignty be for the Islamic ideology, irrespective of whether or not it agrees with the majority of the people and their customs, and whether they accept, reject or oppose it. The da’wah carrier does not flatter the people and nor does he flatter those in authority. This is how the Messenger 􀁕 was in his da’wah, believing in the truth to which he was calling, and challenging the whole world without giving any regard for the customs and traditions, beliefs, religions, rulers or masses. He did not give attention to anything except the Message of Islam. Ibn Hisham reported that when the Rasool of Allah 􀁕 challenged the Quraysh, he mentioned their gods and denounced them, and disgraced their minds and considered their forefathers to be misguided. They (as a consequence) rejected him and united in their opposition and hostility.

A yau, bisa ga wannan sabuwar hanya da aka ƙirƙira, wadda Shari'a ba ta amince da ita ba, akwai waɗanda ke cewa: maslahar da ta fi rinjaye ta nuna cewa ya fi dacewa kuma ya fi kyau mu yi kira da hikima, mu kuma gayyata da abin da ya fi kyau. Wannan shi ne bisa tafarkinsu, ba bisa tafarkin Shari'a ba. Suna cewa: menene amfanin da'awa idan mun yi wa duk abin da ya saɓa mata adawa? Ta haka ne, shin za mu buɗe zukatan wasu ko kuwa za mu rufe su? Don me za a nuna cewa abin da muke da shi ya saɓa da na wasu daga tushe? Shin ba ya fi dacewa mu nuna cewa muna tarayya da wasu a cikin al'amura, waɗanda za su zama mabuɗin shiga zukatansu da tunaninsu ba, musamman idan al'amuran suna bayyana kamar babu babban bambanci tsakanin su da mu? Shin yana cikin maslahar da'awa ka yi adawa da masu mulki, ka fallasa maƙircinsu ga Al'umma, ka bayyana shirinsu? Ta haka kana tada hankalinsu, kana jawo musu sharrinsu; ko kuwa ya fi kyau mu yi ƙoƙarin kusantar su da kuma yin abota da su? Watakila su ma za su matso kusa da mu, su sanya mu a muƙaman da za su amfani da'awa, har ma amfanin ya kai ga kowa. Watakila ta haka za mu kai ga mulki. Shi ya sa dole mu tabbatar musu cewa babu dalilin da zai sa su ji tsoronmu, kuma babu laifi a barin mu mu kusanci su. Daga nan ne tafiyar yabon-ƙarya take farawa, da maganganun da suka nisanci hanyar gaskiya. Haka kuma wannan shi ne farkon faranta wa mai mulki rai, da bayar da shaidar ƙarya ga ayyukansa, da yin shiru a kan ƙarya, da shagaltuwa da magana kan ƙananan al'amura waɗanda ba za su tayar da fushin mai mulki ba, da yin watsi da muhimman al'amuran da ya kamata a gargaɗi Al'umma a kansu, da sauran maganganu da ayyuka masu yawa da ke lalata gaskiya. A bayan duk wannan sauyi kuwa akwai sauyin hanyar tunani.

Today, according to this new and innovated method, which the Shar’a does not approve of, we find those who say; the preponderant interest indicates that it is more fitting and better that we approach issues with hikmah (wisdom), and we invite with that which is best. This is according to their method, and not the Shar’ee method. They say; what is the benefit of the da’wah if we challenge everything that goes against it? By doing this, will we open the hearts of others or will we close them? Why show that what we have fundamentally contradicts what others have? Is it not more fitting that we show that we are sharing with others in matters, which may act as keys to entering their hearts and minds, especially when the matters appear as if there is not a great difference between them and us? Is it in the interest of the da’wah that you oppose the rulers, expose their conspiracies to the Ummah, and disclose their plans? Thereby inciting them and attracting their evil; or is it better that we try to draw closer to them and befriend them? Perhaps they will draw nearer to us and put us in positions that will benefit the da’wah, and the benefit may even reach everyone. Perhaps we can reach power in this way. That is why we have to confirm to them, that there is no cause for them to fear us, and there is no fear in allowing us to get closer to them. From here begins the journey of flattery, and statements that are far from the method of truth. In addition, this is the start of pleasing the ruler, and giving false testimony for his actions, staying silent over falsehood, preoccupation with and talking about small matters that do not incite the anger of the ruler, and neglecting the vital issues about which the Ummah should be warned, and many other statements and actions that compromise the truth. Behind all of this change is the change in the way of thinking.