Duk da haka, Hijrah zuwa Madina ta zama sauyi ga da'wah daga matakin tattaunawa da haƙuri, zuwa matakin aiwatarwa bayan kafuwar wata ƙungiya, watau Dawlar Musulunci. Ita ce motsawa daga dar al-kufr zuwa dar al-Islam, wadda Manzon Allah ﷺ ya kafa a Madina. A can ne zai isar da Musulunci ta wata hanya daban gaba ɗaya, wadda za a yi ta hanyar wata Dawla da take mulki da Musulunci, tana aiwatar da shi, tana kira zuwa gare shi da hujja da dalili, kuma tana ɗaukarsa da ƙarfin da yake kare da'wah daga ƙarfin mugunta da zalunci.

However the Hijrah to Madinah formed a transition of the da’wah from the stage of discussion and patience, to the stage of implementation after the establishment of the entity, ie the Islamic State. It is movement from dar al-kufr to dar al-Islam, which the Messenger 􀁕 estbalished in Madinah. There he 􀁕 would convey Islam in a completey different manner, which would be done through a State that rules by Islam, applies it and calls for it with evidence and proof, and carries it by the force that protects the da’wah from the forces of evil and tyranny.

Lokacin da Manzon Allah ﷺ ya isa Madina, mutane masu yawa daga cikin mutanen garin suka tarbe shi. Abu na farko da ya yi shi ne ya gina masallaci; masallacin ya zama wurin salla da shawara, kuma ana amfani da shi wajen tafiyar da al'amuran mutane da sasanta rigingimu. Ya fara shirya yanayin Madina domin yaki; ya shirya yaƙe-yaƙe (sariyya) inda ya naɗa shugabanni ya aika su wajen Madina; ya rattaba hannu kan yarjejeniyoyi da Yahudawa. Gabaɗaya, Manzon Allah ﷺ a Madina ya fara ɗaukar matsayin mai mulki; shugaban ƙasa.

When the Messenger 􀁕 arrived at Madinah he 􀁕 was received by a great number of its people. The first thing he 􀁕 did was to build a mosque; the mosque was a place of salah (prayer) and consultation, and it was used to manage the affairs of the people and settle the disputes. He 􀁕 began to prapare the atmosphere of Madinah for war; he 􀁕 set up expeditions for which he 􀁕 appointed leaders and sent them outside Madinah; he 􀁕 signed treaties with the Jews. In general, the Messenger 􀁕 in Madinah had started to assume the role of a ruler; a head of state.

Wannan shi ne abin da Manzon Allah ﷺ ya yi har zuwa lokacin da aka kafa Dar al-Islam; to, daga ayyukansa, me ne muke da wajibci mu bi?

This is what the Messenger 􀁕 did until the dar al-Islam was established; so, from his actions, what are we obliged to follow?

Dole ne mu yi koyi da rayuwar Manzon Allah ﷺ; mu bi hanyar da ya bi. Tun da aikin kafa Daular Musulunci wajibi ne, to bin hanyar da Manzon Allah ﷺ ya bi yana da hukunci iri ɗaya. Wannan saboda hukuncin aikinsa na bayani yana da hukuncin wajibi iri ɗaya da abin da yake bayyanawa. Ya ce (SWT): “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] Saboda haka, dole ne mu raba aikinmu zuwa matakai ko mataki biyu, kamar yadda Manzon Allah ﷺ ya yi.

We are obliged to emulate the life of the Messenger 􀁕; to proceed as he proceeded. Since the work to establish the Islamic State is an obligation, then following the path followed by the Messenger 􀁕 takes the same hukm. This is because the hukm of his explanatory action is of the same hukm of obligation as the explained matter. He 􀀬 said; “Say (O Muhammad 􀁕 ): ‘This is my way: I invite unto Allah with sure knowledge, I and whosoever follows me.’” [TMQ 12:108] Therefore, we must divide our work into two roles or stages, as the Messenger 􀁕 did:

- Matakin noma da kafuwa.

- The stage of culturing and establishment.

Mataki na mu'amala da gwagwarmaya.

- Stage of interaction and struggle.

A mataki na farko, wajibi ne mu aikata irin ayyukan da Manzon Allah ﷺ ya aikata. Wannan yana tabbata ne ta hanyar samar da al'adar Musulunci mai zurfi a cikin wadanda suka yarda su dauki nauyin da'wah, da gina musu halayen Musulunci na musamman. Hakan yana faruwa ne ta hanyar samar da 'aqliyyah (hankali) ta Musulunci mai haske da nafsiyyah (dabi'a) ta Musulunci mai kyau. Ana cimma wannan ta hanyar halaqaat (da'irori) masu zurfi.

In the first stage, we are obliged to do the sort of actions the Messenger 􀁕 undertook. This is done by generating the concentrated Islamic culture, in those accepting to carry the burden of the da’wah, and building in them a distinct Islamic personality. This takes place by forming the enlightened Islamic ‘aqliyyah (mentality) and the good Islamic nafsiyyah (disposition). This is achieved through the concentrated halaqaat (circles).

Kamar yadda Manzon Allah ﷺ yake yi, inda yake kiran waɗanda ya ji suna shirye su karɓi da'awa, ba tare da la'akari da shekarunsu ba, matsayinsu ba, jinsinsu ba da asalinsu ba, kuma ana shigar da su cikin tsarin bisa wannan tushe.

Just as the Messenger 􀁕 used to do, where he used to call those in whom he felt a readiness to accept the da’wah, regardless of their age, status, gender and origin, and they were brought into the structure on this basis.

Haka za mu ci gaba da yin hakan har sai abubuwan da ke biyowa sun tabbata a cikin wannan toshiyar da ke ci gaba da girma:

So we continue to do that until the following become realised in this growing block:

Balaga a cikin al'ada, ta yadda tunaninsu da halayensu za su zama an tsara su bisa ga Musulunci. Ta haka ne za su zama masu iya fuskantar lalacewar al'umma.

- The maturity in the culture, such that their mentality and disposition are moulded according to Islam. Thus, they become capable of confronting the corruption of society.

Ba za su iya karɓar da'awa ba har ta ci gaba da kasancewa a cikinsu. Saboda haka sai su fara yada abin da suka sani. Suna fara wannan ne da waɗanda suke gani suna da alheri a cikinsu, sannan su faɗaɗa da'awar.

- They cannot accept the da’wah to remain trapped within them. Hence they begin to propogate whatever they know. They start this with those in whom they find goodness, and then expand the da’wah.

- Cewa mutane su fahimci da'awarsu, kasancewarsu da taronsu.

- That the people perceive their da’wah, presence and gathering.

Lokacin da waɗannan abubuwa guda uku suka kasance, kamar yadda suka kasance a cikin sahabbai na farko na Manzon Allah ﷺ, to za mu iya matsawa zuwa mataki na biyu.

When these three things exist, as they existed in the first companions of the Messenger 􀁕, then we can move to the second phase or stage.

A wannan mataki, wajibi ne mu yi da'wah a fili, kamar yadda Manzon Allah ﷺ ya yi, mu kuma fuskanci al'ummomin da ke wanzuwa, mu kalubalanci tunaninsu, al'adunsu da tsarinsu, mu nuna lalacewarsu, sannan mu bayyana tunani, ra'ayoyi da tsarin Musulunci na gaskiya a matsayin madadi. Wajibi ne mu kira mutane, kamar yadda Manzon Allah ﷺ ya kira mutane, da gaskiya, da jarumta, da karfi. Ba za mu hakura ba, kuma ba za mu mika wuya ba. Ba ma yin zagon-kasa ko sasantawa, kuma ba mu damu da al'adu, al'ada, addinai, akidu, shugabanni ko taron jama'a ba. Dole ne mu dauki da'wah ta yadda iko mara iyaka zai kasance ga akidar Musulunci, ko mutane sun amince da ita ko ba su amince ba, ko ta dace da al'adunsu ko ta saba musu, kuma ko mutane sun karbe ta, sun ki ta, ko sun yi adawa da ita. Mu kawai mu tsaya kan akidar, mu yi hakuri, har sai an canza mutane bisa gare ta.

In this stage we are obliged to make the da’wah public, as the Messenger 􀁕 did, and we must confront the existing societies and challenge their thoughts, traditions and systems and demonstrate their corruption and clarify the alternative true Islamic thoughts, concepts and sytems. We are obliged to call the people, as the Messenger 􀁕 called the people, with frankness, courage and force.We do not yield and neither do we surrender.We do not flatter or compromise, and we give no regard for the customs, traditions, religions, ideologies, rulers or the mobs.We must carry the da’wah so that the absolute sovereignty is for the Islamic ideology, regardless of whether the people agree with it or not, and whether it went along with their traditions or contradicted them, and whether the people accepted, rejected or opposed it. We just stick to the ideology and have patience, until the people are changed according to it.

Tun da shugabannin za su tsaya a matsayin cikas ga da'wah, kamar yadda suka yi a zamanin Manzon Allah ﷺ, hakan zai sa ƙungiyar ta shiga gwagwarmayar siyasa a kansu. Wannan zai faru ta hanyar fallasa su da motsinsu, biyayyarsu da makircinsu, da kuma kai musu hari kamar yadda Manzon Allah ﷺ ya yi a zamaninsa. Duba Alƙur'ani yana kai hari ga Abu Lahab da suna lokacin da Shi (SWT) ya ce: "Hannayen Abu Lahab sun lalace, shi kuma ya lalace! Dukiyarsa da 'ya'yansa ba za su amfane shi ba! Zai shiga wuta mai harshen wuta mai ci!" [TMQ 111:1-3]. Wannan ya faru duk da girmansa da matsayinsa a cikin kabilar Banu Hashim.

Since the leaders will stand as an obstacle to the da’wah, just as they did in the time of the Messenger 􀁕, that will necessitate the group engages in political struggle aginst them. This will take place by exposing them and their moves, loyalties and conspiracies, and by attacking them just as the Messenger 􀁕 did in his own time. See the Qur’an attacking Abu Lahab by name when He 􀀬 said; “Perish the two hands of Abu Lahab, and perish he! His wealth and his children will not benefit him! He will be burnt in a Fire of blazing flames!” [TMQ 111:1- 3]. This was despite his honour and status in the tribe of Bani Hashim.

Haka kuma Alƙur'ani ya yi barazana ga shugaban Bani Makhzum, Al-Waleed b.

Similarly, the Qur’an threatened the chief of Bani Makhzum al-Waleed b.

al-Mughira: Lokacin da Shi (SWT) ya ce: "Ka bar Ni tare da (wanda) Na halitta shi shi kaɗai! Sa'an nan Na ba shi dukiya mai yawa." [TMQ 74:11-12]. Har zuwa maganarSa: "Da sannu zan jefa shi cikin Wuta." [TMQ 74:26]; da kuma lokacin da Ya yi magana a kansa a cikin Suratul Nun: "Mai tsanani (da zalunci) ga duk wanda ke da asali mai shakka." [TMQ 68:13]; da kuma lokacin da Ya yi magana game da Abu Jahal: "Ya yi taka-tsantsan! Idan bai hanu ba, Za Mu ja shi da goshinsa; goshi mai ƙarya, mai zunubi!" [TMQ 96:15-16] A cikin isar da da'wah, dole ne sha'awar shiryar da mutane ta bayyana kamar yadda take bayyana a da'war Manzon Allah ﷺ; inda shi, a wannan mataki, yake kokari wajen bayyana wa mutane akidar Musulunci domin ta zama akidarsu, kuma manufarsa ta zama manufarsu. A wata ma'anar, muna so mutane su karɓi - ta hanyar gamsuwa - abin da muke isar musu da shi.

al-Mughira when He 􀀬 said; “Leave Me Alone (to deal) with (the creature) whom I created (bare and) alone! And then granted him resources in abundance.” [TMQ 74:11-12]. Until His 􀀬 saying; “Soon will I cast him into Hell-fire” [TMQ 74:26]; and when He 􀀬 spoke about him in Sura Nun; “Violent (and cruel) with all that of doubtful birth” [TMQ 68:13]; and when He 􀀬 spoke of Abu Jahl; “Let him beware! If he does not desist, We will drag him by the forelock; A lying, sinful forelock!” [TMQ 96:15-16] In our conveying of the da’wah, the desire to guide people must appear as it used to appear in the da’wah of the Messenger 􀁕; where he, in this stage strived to explain to the people the ideology of Islam so that it may become their ideology, and so that his aim may become their aim. In other words, we want the people to adopt - through conviction - what we convey to them.

Kamar yadda ƙin yarda, hana shiga, ƙarya, kora, farfaganda da ƙauracewa suka faru ga Manzon Allah ﷺ; haka suke faruwa a gare mu a yau, ma.

Just as the rejection, obstruction, lies, expulsion, propaganda and boycott happened to the Messenger 􀁕; they happen to us today, as well.

Kamar yadda Sahabbai suka ji bukatar ɗaukar makamai suka roƙi Manzon Allah ﷺ ya ba su izinin yaƙi, sai ya hana su yana cewa: "An umarce ni da yin gafara, don haka kada ku yaƙi mutane." Haka nan, dole ne mu nisanci ɗaukar makamai, da amfani da su don neman mulki, kafin mu nemi Nusrah.

Just as the Sahabah felt the need to carry arms and requested the Messenger 􀁕 to give them permission to fight, and he 􀁕 forbade them by saying; “I have been ordered to be forgiving, so do not fight the people.” In the same way, we must abstain from carrying arms, and using them for the sake of attaining power, before seeking the Nusrah.

Kamar yadda Manzon Allah ﷺ ya nemi Nusrah domin ya matsa zuwa mataki na uku, wato matakin iko da mulki, haka ma wajibi ne a gare mu mu nemi Nusrah (goyon baya na zahiri) domin cimma kafa mulki ta hanyarta, kamar yadda muke fahimta daga aikin Manzon Allah ﷺ.

Just as the Messenger 􀁕 sought the Nusrah to move to the third stage, which is the stage of power and ruling; similarly, we are obliged to seek the Nusrah (material support) to acheive the establishment of the ruling through it, as we understand from the action of the Messenger 􀁕.