16. Gyaran Gutsure da Gyaran Tushe - Da'wah zuwa Musulunci | Quran Course

16. Gyaran Gutsure da Gyaran Tushe - Da'wah zuwa Musulunci | Quran Course

Idan asali ya wanzu amma wani duhu ya same shi, ko wasu tunani sun shafe shi, har suka mamaye shi, to aikin da ake yi a nan shi ne gyara (islah) ba canji ba. Aikin zai kasance ne wajen mayar da asali zuwa tsarkinsa na farko, don haka ya ƙarfafu, ta yadda tasirinsa zai bayyana a cikin rassansa idan aka aiwatar da su. Misali, dole ne a yi aiki tare da Musulmin da al'adun yammacin duniya suka shafa, domin tsarkake imaninsa da cire dukkan lahani daga gare shi, ta yadda za a daidaita alkiblarsa da gyara halayensa. Haka kuma dole ne a yi aiki tare da Musulmin da yake aikata zunubai ('aassi) domin karfafa yankin imaninsa, don samar da kuzarin da zai tura shi zuwa ga Taqwa, da kuma hanin da zai kare shi daga zunubai. Abin da ya shafi Musulmi mutum ɗaya, haka yake shafar Ƙasar Musulunci. Misali, idan muna son kiran Kafiri zuwa Musulunci, da'awarmu za ta zama ta canji. Wannan saboda asali, da duk abin da aka kafa a kansa da duk abin da ya fito daga gare shi, ƙarya ne. Saboda haka dole ne mu maye gurbinsa da asali madaidaici. Don haka ba ma kiran Kafiri ya yi sallah, ya bar asalin kufurci da yake a kansa.

If the basis existed but some obscurity came over it, or some thoughts affected it, and it became dominated by this, then the work here will be of reform and not change. The work will be to return the basis to its original purity, and thus strengthen it, so that its effect appears in the branches when they are applied. For example, one must work with the Muslim affected by the western culture, in order to purify his Imaan and remove all the defects from him, so as to correct his direction and rectify his behaviour. One must also work with the Muslim who commits sins (‘aassi) in order to strengthen the area of his Imaan, so as to generate the impetus that pushes him towards Taqwa, and the deterrent that prevents and protects him from sins.What applies to the Muslim individual applies to the Islamic State. For example, when we wish to invite a Kaafir to Islam, our da’wah will be one of change. This is because the basis, everything established on it and whatever emanates from it, are false. So we must replace it with the correct basis. Therefore we do not call a Kaafir to pray, and leave the kufr basis upon which he is established.

Saboda haka, idan muna son kira ga Musulmi, to da'warmu za ta zama ta gyara. Wannan saboda tushen da yake da shi daidai ne, amma dole ne a 'yantar da shi daga dukkan lahani da duk abin da ya sa alkiblarsa da biyayyarsa suka yi rauni. Muddin tushen yana nan a asali, to yana bukatar duk abin da zai bunkasa shi, ya karfafa shi, ya sa ya amfani kuma ya tsarkake shi. Idan hakan ya faru, zai samu alkibla madaidaiciya da biyayya ingantacciya. Idan Musulmi ya sha giya, ya aikata zina, ya yi sata, ya shiga mu'amala da riba, ko ya yi sakaci wajen yada da'war Musulunci don komawa ga tafarkin rayuwar Musulunci, to za a kula da yankin imaninsa, za a kuma tunatar da shi. Za a tunatar da shi Allah Mahaliccin, Mai tafiyar da al'amura, wanda dole ne ya bauta wa kuma ya yi biyayya gare Shi. Kada ya duba yadda zunubinsa yake karami, sai ya duba yadda Mahalicci yake babba. Idan Mahalicci ya umarce shi ko ya hana shi wani abu, ba ya yin hakan sai don abin da ya fi alheri a gare shi a duniya da lahira. Haka kuma za a tunatar da shi mummunan sakamakon zunubai, wanda zai shigar da shi Wuta, da kyakkyawan sakamakon biyayya, wanda zai samu a Ranar Lahira kuma zai sa ya kasance daga cikin wadanda suka cancanci rahamar Ubangijinsa. Saboda haka, ya kamata a maida hankali wajen ambaton firgicin Ranar Alkiyama da azabar Jahannama, da kuma jin daɗin Aljanna tare da shi. Ta wannan hanya, yankin imaninsa yana farkawa, sai ya yi gaggawar biyayya kuma ya hana kansa aikata zunubai. Ba za a gyara al'amuran Musulmi ba sai ta wannan hanya. Shi ya sa a da'warmu ta yau ga Musulmai a matsayin daidaikun mutane, dole ne mu lura da cewa Musulmai ne, kuma dole ne a gyara tunaninsu da kuma gyara halayensu.

As for when we want to invite a Muslim, then our da’wah will be one of reform. This is because the basis he has is correct, but he must be made free from all defects and everything that has made his direction and adherence weak. As long as the basis is present in origin, then it requires whatever will develop it, strengthen it, make it productive and purify it. When that happens he will have the correct direction and the sound adherence. If the Muslim drinks alcohol, commits Zina, steals, deals with Riba or neglects to carry the Islamic da’wah to resume the Islamic way of life, treating his area of Imaan will treat him. He is reminded of Allah the Creator, the Governor of affairs, Whom he must worship and obey. He must not look at how small his sin is, but how great the Creator is. When the Creator orders him or prohibits him from something, He 􀀬 does not do this except for what is best for him in this life and the Hereafter. He is also reminded of the bad recompense of sins, which will admit him to the Fire, and the good recompense of obedience, which he will find on the Day of Judgement and which will make him of those deserving the Mercy of his Lord. So, one should concentrate on mentioning the terror of the Day of Judgement and the torment of Jahannum, and the bliss of the Jannah with him. In this manner, his area of Imaan is aroused, so he rushes forward in obedience and deters himself from sins. The matters will not be rectified for the Muslim, except in this manner. That is why in our da’wah today, to the Muslims as individuals, we must take into account that they are Muslims, and their thoughts must be corrected and their behaviour reformed.

Saboda haka, tunda tsarin Jihohin da ke mulkin Musulmi a yau da kundin tsarin mulkinsu ba an kafa su ne bisa Littafi da Sunnah kawai ba, gaskiyar lamari ta wajabta aiwatar da aikin canji, wanda aka kafa bisa cikakken canji na asali na ginshiƙai da tushen mulkin. Wannan gaskiyar ba za a iya magance ta ta hanyar gyara na ɗan-ɗan-ɗan ko gyara mai rarrabe ba; a maimakon haka, ya kamata ta dogara ga canji cikakke, mai tushe, kuma na juyin-juya-hali. Duk wata hanya ta magance ta bisa wani tushe dabam tabbas ba a halatta ta ba, domin hakan yana nuna amincewa a fili da ita, kuma domin hakan buƙata ce da ba ta Shari'a ba game da gaskiyar lamari, kuma domin gaskiyar lamari ita ce mulki da abin da ba Allah ya saukar ba. Shi ya sa muke ganin ƙungiyoyin da ke juyawa zuwa tsarin mulki da ake da shi domin gyara su, a zahiri suna zaune tare da su kuma suna aiki don shiga cikin sahunsu, kuma hanyoyinsu na gyara ɗan-ɗan ne bisa ga gaskiyar lamarin da suke son gyarawa, domin shirye-shiryensu ba su cika ba. Suna aiki don ƙirƙirar hanyoyin tuntuɓa na ilimi na gama gari, waɗanda ake ɗauka a matsayin farkon tattaunawa tsakaninsu da tsarin. Saboda haka hanyoyinsu suna canza launi gwargwadon ƙasar da suke aiki a cikinta. Suna ƙoƙarin zana ƙasar da launin Musulunci – alhali suna riƙe da datti wanda ke kiyaye ainihin rashin Musulunci a cikinta – don su sa ta bayyana a siffar Musulunci, amma ba tare da wannan launi ya kai ga ainihin ta ba.

Therefore, since the systems of the States that govern the Muslims today and their constitutions are not established solely on the basis of the Kitaab and Sunnah, the reality obliges to undertake the work of change, which is established on the radical change of the pillars and foundations of the regime. This reality cannot be dealt with based on patchwork partial reform; rather it should be based on the comprehensive, radical and revolutionary change. Any way of dealing with it on any other basis is definitely not allowed, because it is an implicit recognition of it, and because it is a non-Shar’ee demand concerning the reality, and because the reality is ruling by other than what Allah 􀀬 has revealed. That is why we find the groups that turn to the existing regimes to reform them actually coexist with them and work to infiltrate their ranks, and their approaches are partial according to the reality that they wish to reform, because their programmes are partial. They work to create common intellectual channels of contact, considered to be starting points for dialogue between them and the system. Hence their approaches change colour according to the country in which they are working. They try to paint the country with the Islamic colour – whilst retaining the trash that keeps its non-Islamic essence - in order to make it appear in the guise of Islam, but without that colour reaching its essence.