Mala'a su ne shugabannin mutane. Al'amura suna hannunsu, kuma yawanci suna kewaye da masu mulki. Idan da'wah ta yi nasara a wurin waɗannan mutane, to al'ummomi za su sauya cikin sauƙi zuwa amfanin Musulunci; in ba haka ba, ba za a samu wani sauyi ba. Abin da ke kai ga irin wannan fahimta ta takaita da'wah ga ɓangaren masu mulki shi ne cewa aikin kafa Khilafah ta hanyar da'wah zuwa ga Musulmai talakawa zai sa a wulakanta su a wurin mai mulki. Za a ɗora musu nauyi har fiye da abin da za su iya ɗauka, kuma an hana Musulmi wannan, lokacin da Manzon Allah ﷺ ya ce: "Musulmi bai kamata ya wulakanta kansa ba." Aka tambaye shi: "Ta yaya zai wulakanta kansa?" Sai ya ce ﷺ: "Ta hanyar jefa kansa cikin wahalar da ba zai iya jurewa ba." [Ahmad, Tirmizi da Ibn Majah suka ruwaito] Duk wanda ya yi nazarin yanayin da kiraye-kirayen sauyi ke tasowa, zai ga cewa suna tasowa ne a cikin al'ummomin da zalunci, lalacewar ɗabi'a, halaka, wahala da tsanani suka mamaye. Tun da dukkan waɗannan al'amura suna faruwa ne saboda rashin imani ga Allah ﷻ da kuma haƙƙin mulkinSa, shi ya sa a da, Annabawa, daga cikinsu akwai Manzonmu mai girma ﷺ, suke fara kira zuwa ga imani da bautar Allah ﷻ.

The Mala’a are the chiefs amongst people. The affairs rest in their hands and they are usually around the rulers. If the da’wah succeeded with these people then the societies will easily change to the advantage of Islam, otherwise there will be no change. The matter that leads to such an understanding of restricting the da’wah to the ruling entourage is that the work to establish the Khilafah via the da’wah to ordinary Muslims will result in their humiliation by the ruler. They will be burdened to the extent that they cannot bear, and the Muslim has been forbidden from this, when the Messenger 􀁕 said; “The Muslim should not humiliate himself.” He was asked: “How can he humiliate himself?” He 􀁕; “By exposing himself to the affliction he cannot bear.” [Reported by Ahmad, Tirmidhi and Ibn Majah] The one who studies the reality in which calls (for change) arise, he will find they come about in societies that are dominated by injustice, moral depravity, destruction, hardship and adversity. Since all of these aspects are due to not having Imaan in Allah 􀀬 and in His right of Sovereignty, that is why in the past, the prophets, from amongst whom is our noble Messenger 􀁕, used to first invite to the Imaan and worship of Allah 􀀬.

Al'ummomi gabaɗaya, a dā da kuma yanzu, sarakuna da waɗanda ke kewaye da su ne ke jagorantar su. Akidun ƙarya, da dokokin da ke fitowa daga cikinsu, za su kasance bisa ga muradun masu mulki. Suna kare waɗannan imani na ƙarya don kare muradunsu da matsayinsu, kuma su ne suke ɗaukar nauyin karewa da kare waɗannan akidun. Wannan ne ya sa wani Balarabe mai hankali da basira ya faɗi wannan magana mai zurfi da gaskiya, a lokacin da ya ji da'awar Manzon Allah ﷺ a karon farko; ya ce: "Lallai, wannan al'amari abin ƙi ne ga sarakuna." Mutanen waɗannan al'ummomi suna miƙa wuya ga waɗannan sarakuna da waɗanda ke kewaye da su, don haka suna shafuwa da abin fiye da yadda suke haifar da tasiri. Suna miƙa wuya ga tsarin da ake aiwatarwa a kansu koda kuwa suna ƙinsa. Suna sane da cewa kawar da zaluncin sarakuna yana da tsada.

Societies generally, whether in the past or today, are led by the rulers and their entourage. The false creedal concepts, and the laws that arise from them, will be according to their interests. They protect these false beliefs in order to protect their interests and position, and they assume the task of defending and protecting these creedal beliefs. This is what prompted a judicious arab bedouin to make such a profound and correct statement when he heard the da’wah of the Messenger 􀁕 for the first time; he said; “Indeed, this is a matter disliked by the kings.” The people in these societies submit to these rulers and their entourage, so they are affected more than creating an effect. They submit to the system applied on them even if they hate it. They know removing the injustice of the rulers is costly.

Sa'ad da Allah 􀀬 ya aiko Annabawa da Manzanni, Yakan aike su zuwa ga mutanensu don ya nuna musu gaskiya ya shiryar da su zuwa tafarki madaidaici. Waɗanda za su ɗauki nauyin mayar da martani da jagorantar adawa su ne sarakuna da fadawansu masu girman kai.

When Allah 􀀬 sent the Prophets and Messengers, He 􀀬 would send them to their peoples to show them the truth and guide them to the right path. The ones who would take it upon themselves to respond and lead the opposition would be the rulers and their arrogant entourage.

Al-Mala’ su ne mataimakan masu mulki. Su ne mutanen da ake damuwa da su, masu dukiya da almubazzaranci. Su ne shugabanni da sarakunan jama’a, waɗanda suke zama matsakaicin siyasa da hankali ga mai mulki, shi kuma yana dogara a kansu yana neman taimakonsu. Su ne mutanen da Allah 􀀬 ya siffanta da kasancewa a gaba cikin waɗanda suke tsayawa gāba da annabawan Allah. Hakan ya faru ne saboda zukatansu sun cika da son dukiya da matsayi, kuma muradunsu sun haɗu da mukamansu. Shi ya sa idan da’awar zuwa ga Allah 􀀬 ta zo, sai su yi tunanin tana karo da muradunsu da mukamansu; don haka sai su yi adawa da da’awar, su kuma zuga mai mulki ya yi yaƙi da ita ya kawar da ita. Sai ya karɓi shawararsu saboda abin da yake ɗauka na sharri da zunubai. Don haka sai an yi gagarumin arangama tsakanin annabawan Allah 􀀬 da waɗannan sarakunan da Mala’a suke kewaye da su. Gwagwarmayar hankali da siyasa tsakanin annabawan Allah 􀀬 da sarakuna da waɗanda ke kewaye da su za ta fara ne domin cin nasara a kan jama’a. Annabawa suna yin da’awar gaskiya da gaskiya, alhali kuwa ba su da kariya, marasa ƙarfi, ba su da wani iko face ikon kalmar gaskiya, wadda take shafar zukata da hankula. Sarakuna tare da waɗanda ke kewaye da su za su fara adawa da su da hujjoji na ƙarya kamar; cewa magana ce ta sihiri, labarun dā ne, ko kuma cewa masu ɗauke da gaskiya suna da aljani ko maƙaryata ne, kuma wanda ya yi imani da wannan wawa ne kawai, marar daraja.

The Mala’ are the helpers of the rulers. They are the people of interest, the rich and extravagant. They are the leaders and chiefs of the people, who form the political and intellectual medium of the ruler, and he relies on them and seeks their help. They are the people that Allah 􀀬 described as being at the front among those who stand against the prophets of Allah. This is because their hearts have become filled with the love for money and status, and their interests have become linked to their positions. That is why when the da’wah to Allah 􀀬 came, they think it conflicts with their interests and positions; so they confront the da’wah and incite the ruler to fight against it and eliminate it. So he gives-in to their advice due to what he bears of evils and sins. Thus a severe confrontation takes place between the prophets of Allah 􀀬 and those rulers who are surrounded by the Mala’a. The intellectual and political struggle between the prophets of Allah 􀀬 and the rulers and their entorage, would begin in order to win over the people. The prophets undertake the da’wah to the truth by the truth while they were defenceless, weak, having no power other than the power of the true word, which affects the hearts and minds. The rulers and with them their entourage, would oppose them initially with false arguments such as; it is magical speech, they are stories of old, or that the carriers of the truth are possessed or liars, and the believer in this is just a fool and low.

Idan hakan bai yi aiki ba, sai su koma ga azabtarwa, kora, kamawa da kisa. Yaƙi yana ɓarkewa daga kowane bangare tsakanin annabawa da mabiyansu, sarakuna da masu biyayya gare su, da waɗanda suka ci gaba da bin addinin sarakunansu. Wannan doka ce (ta Allah) wadda Alƙur'ani ya ambata sau da yawa.

When that does not work they resort to torture, expulsion, arrest and murder. The battle breaks out from all sides between the prophets and their followers, the rulers and their entourage and those who remained on the religion of their kings. It is a law (of Allah) that the Qur’an mentions frequently.

Don haka mun ga Sayyiduna Nuhu (alaihis salam) yana kiran mutanensa. Mutane na farko da suka yi masa adawa su ne masu fada-a-ji. Ya ce a cikin Suratul A'raf: "Lalle ne, Mun aika Nuhu zuwa ga mutanensa, sai ya ce: 'Ya mutanena! Ku bauta wa Allah! Ba ku da wani Ilah (abin bautawa) face Shi. Lalle ni, ina tsoron azabar wata Rana mai girma a kanku.' Shugabannin mutanensa suka ce: 'Lalle mu, muna ganin ka cikin bata bayyananne.' Nuhu ya ce: 'Ya mutanena! Babu wata bata a tare da ni, amma ni Manzo ne daga Ubangijin talikai.'" [TMQ 7:59-61] Haka nan Sayyiduna Hudu (alaihis salam) ya kira mutanensa, 'Aad. Na farko da suka ki kiransa su ne shugabannin mutanensa. Allah ya ce: "Kuma zuwa ga 'Aad Mun aika musu da dan uwansu Hudu. Ya ce: 'Ya mutanena! Ku bauta wa Allah! Ba ku da wani Ilah face Shi. Shin, ba za ku ji tsoron Allah ba?' Shugabannin wadanda suka kafirta daga mutanensa suka ce: 'Lalle mu, muna ganin ka cikin wauta, kuma lalle mu, muna zaton kana daga cikin makaryata.'" [TMQ 7:65-66] Sa'annan lokacin da Sayyiduna Salihu (alaihis salam) ya kira mutanensa Thamud, na farko da suka ki kiransa su ne shugabannin mutanen. Allah ya ce: "Kuma zuwa ga Thamud Mun aika musu da dan uwansu Salihu. Ya ce: 'Ya mutanena! Ku bauta wa Allah! Ba ku da wani Ilah face Shi…'" [TMQ 7:73]; kuma Allah ya ce:

Thus we see Sayyiduna Nuh (alaihi salaam) calling his people. The first people to oppose him were the entourage. He 􀀬 said in Surah al-A’raaf; “Indeed, We sent Nuh to his people and he said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Certainly, I fear for you the torment of a Great Day!’ The leaders of his people said: ‘Verily, we see you in plain error’ Nuh said:’O my people! There is no error in me, but I am a Messenger From the Lord of the worlds.’” [TMQ 7:59-61] Here also Sayyiduna Hud (alaihi salaam), calls his people, ‘Aad. The first to reject his da’wah were the leaders of his people. Allah 􀀬 says; “And to (the people of) ‘Aad We sent their brother Hud. He said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Will you not fear Allah?’ The leaders of those who disbelieved among his people said: ‘Verily, we see you in foolishness, and verily, we think you are one of the liars.’” [TMQ 7:65-66] When Sayyiduna Salih (alaihi salaam) also called his people Thamud, the first to reject his da’wah were the leaders of the people. Allah 􀀬 says; “And to Thamud We sent their brother Salih. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him …’” [TMQ 7:73]; and Allah 􀀬 said:

“Shugabannin wadanda suka yi girman kai daga cikin mutanensa suka ce wa wadanda aka ɗauka raunana - ga waɗanda daga cikinsu suka yi imani: ‘Shin kun sani cewa Salih manzo ne daga Ubangijinsa?’ Suka ce: ‘Lallai mu mun yi imani da abin da aka aiko shi da shi.’ Waɗanda suka yi girman kai suka ce: ‘Lallai mu mun kafirta da abin da kuke imani da shi.’” [TMQ 7:75-76] Haka nan, Sayyiduna Shu’aibu (alaihis salam); lokacin da ya kira mutanensa a Madyan, shugabannin suka tarye shi da girman kai. Allah 􀀬 yana cewa: “Kuma zuwa ga (mutanen) Madyan (Mun aiko) ɗan’uwansu Shu’aibu. Ya ce: ‘Ya mutanena! Ku bauta wa Allah! Ba ku da wani ilah (abin bautawa) face Shi...’” [TMQ 7:85], kuma Allah 􀀬 ya ce:

“The leaders of those who were arrogant among his people said to those who were counted weak - to such of them as believed: ‘Know you that Salih is one sent from his Lord?’ They said: ‘We indeed believe in that with which he has been sent.’ Those who were arrogant said: ‘Verily, we disbelieve in that which you believe in.’” [TMQ 7:75- 76] Similarly, Sayyiduna Shu’ayb (alaihi salaam); when he called his people in Madyan, the leaders confronted him with arrogance. Allah 􀀬 says; “And to (the people of) Madyan (We sent) their brother Shu’ayb. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him...’” [TMQ 7:85], and Allah 􀀬 said:

“Shugabannin mutanen da suka yi girman kai daga cikin mutanensa suka ce: ‘Lallai za mu kori ku, ya Shu’aibu, da waɗanda suka yi imani tare da kai daga garinmu, ko kuwa ku koma cikin addinimmu.’” [TMQ 7:88] Sa’ad da Allah 􀀬 ya aiko Sayyiduna Musa (alaihi salaam) zuwa ga Fir’aunanci da masu kewaye da shi, sun ƙi shi, suka ji tsoron waɗanda ke tare da shi, suka yaɗa labari game da shi, kuma suka ba Fir’aun shawarar ya kashe shi. Allah 􀀬 ya ce: “Sa’an nan bayansu muka aiko Musa da ayoyinmu zuwa ga Fir’aun da shugabanninsa, amma suka yi zalunci game da su. Sai ka duba yadda ƙarshen mufsidoon (masu barna) ya kasance.” [TMQ 7:103]; kuma Allah 􀀬 ya ce “Shugabannin mutanen Fir’aun suka ce: ‘Lallai wannan maye ne mai ilimi sosai.’” [TMQ 7:109], “Shugabannin mutanen Fir’aun suka ce: ‘Shin za ka bar Musa da mutanensa su yi ɓarna a ƙasa, su bar ka da allolinka?’” [TMQ 7:127], “Amma babu wanda ya yi imani da Musa sai zuriyar mutanensa, saboda tsoron Fir’aun da shugabanninsu, don kada su tsananta musu; kuma lallai Fir’aun ya kasance azzalumi mai girman kai a cikin ƙasa, kuma lallai yana cikin musrifoon (masu aikata dukkan manyan zunubai).” [TMQ 10:83] Sirar Manzon Allah ﷺ, wadda ba ta bambanta da sirar annabawan da suka gabata ba, ta sanar da mu cewa abin da ya sa da’awa ta yi jinkiri, ya hana mutane jin ta da yin imani da ita, shi ne azabtarwa mai tsanani da tsananta wa muminai. Mumini don haka yakan ji tsoron a azabtar da shi daga mutanensa saboda imaninsa. Wanda yake son yin imani kuwa yakan ji tsoron cewa dole zai jure abin da waɗanda suka riga suka yi imani suka jure. Yaƙin da ke tsakanin muminai da waɗanda suka yi adawa da su, waɗanda mala’a ke jagoranta, an yi shi da nasara da rashin nasara a juyi-juyi. Sa’an nan aka kwashe kafet daga ƙarƙashin ƙafafun tawaagheet. Sa’an nan wanda ya ɗauki nauyin wannan da’awa zai karɓi ragamar mulki.

“The chiefs of those who were arrogant among his people said: ‘We shall certainly drive you out, O Shu’ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.’” [TMQ 7:88] When Allah 􀀬 sent Sayyiduna Musa (alaihi salaam) to Fir’aun and his entourage, they rejected him and feared those with him, circulated news about him and counselled Fir’aun to kill him. Allah 􀀬 said; “Then after them We sent Musa with Our Signs to Fir’aun and his chiefs, but they wrongfully rejected them. So see how was the end of the mufsidoon (mischiefmakers).” [TMQ 7:103]; and Allah 􀀬 said “The chiefs of the people of Fir’aun said: ‘This is indeed a well-versed sorcerer.’” [TMQ 7:109], “The chiefs of Fir’aun’s people said: ‘Will you leave Musa and his people to spread mischief in the land and to abandon you and your gods?’” [TMQ 7:127], “But none believed in Musa except the offspring of his people, because of the fear of Fir’aun and his chiefs, lest they should persecute them; and verily, Fri’awn was an arrogant tyrant on the earth, he was indeed one of the musrifoon (those who commit all kinds of great sins).” [TMQ 10:83] The Sirah of the Messenger 􀁕, which is no exception to the Sirah of the previous Prophets, informs us that what made the da’wah slow down, prevented people from hearing it and believing in it was the severe torture and persecution of the believers. The believer would thus fear for being tortured by his people because of his Imaan. The one who wanted to believe would fear that he would have to endure what those who had already believed had endured. The battle between the believers and those who went against them, led by the mala’a, was fought with alternate success. Then the carpet was swept from beneath the feet of the tawaagheet. Then the one who undertook the responsibility of this da’wah will assume the reins of power.

An an ruwaito a cikin Sahih Bukhari daga Ibn Mas'ud 􀁗 wanda ya ce: "Yayin da Annabi ﷺ yana cikin sujada, mutanen Quraishawa suna kewaye da shi, sai Uqbah b. Abi Mu'ait ya kawo cikin rakumi ya jefa shi a bayan Annabi ﷺ, amma bai ɗaga kansa ba. Fatimah ta zo ta cire shi daga bayansa, ta yi du'a'i a kan wanda ya aikata hakan. Annabi ﷺ ya ce: 'Ya Allah! Ka kama shugabannin (mala'a) na Quraishawa, Abu Jahl b."

It was mentioned in the sahih of Bukhari on the authority of Ibn Mas’ud 􀁗 who said; “Whilst the Prophet 􀁕 was in prostration, and people from Quraysh were around him, Uqbah b. Abi Mu’ait brought the stomach of a camel and threw it on the back of the Prophet 􀁕, but he did not raise his head. Fatimah came and took it away from his back and made du’a against the one that did that. The Prophet 􀁕 said; ‘O Allah! Take the mala’a (chiefs) of Quraysh, Abu Jahl b.

Hisham, Utbah b. Rabee'ah da Umayyah b. Khalaf, …" Ibn Mas'ud ؓ ya ce (a wata riwaya): "Na gan su an kashe su a ranar Badr, aka jefa su cikin rijiya." Makkah ba ta da sarki ɗaya kawai tare da mabiyansa ba, a'a, akwai Mala'u da yawa. Waɗannan su ne mutanen da suka adawa da da'war Manzon Allah ﷺ kuma suka yi ƙoƙarin karkatar da mutane daga gare ta.

Hisham, Utbah b. Rabee’ah and Umayyah b. Khalaf, …” Ibd Mas’ud 􀁗 said (in another report); “I saw them killed on the day of Badr and thrown in the well.” Makkah did not have only one ruler, with his entourage, but there were many Mala’. Those were the people who opposed the da’wah of the Messenger 􀁕 and tried to divert the people away from it.

An Annabawa an aika su ga mutanensu, yayin da Muhammadu ﷺ a da'awarsa an aika shi ga dukkan ɗan adam.

The Prophets were sent to their peoples whilst Muhammad 􀁕 in his da’wah was sent to the whole of mankind.

Lokacin da ƙungiyar mutanen Quraysh ta nuna matuƙar ƙi da hana wa, wannan ba yana nufin cewa da'wah ta takaita a kansu ba. Manzon Allah ﷺ ya kira al'umma baki ɗaya ba tare da nuna bambanci ba. Da'warsa ba ta nuna bambanci tsakanin mai arziki da talaka, ko tsakanin ma'abucin bawa da bawan kansa; har ma an yi wa Manzon Allah ﷺ ɗan tsawatarwa saboda ya kasa fuska a gaban Ibn Umm Maktum, wani talaka makaho mai imani. Manzon Allah ﷺ yana matuƙar son ya kira shugabannin da ya haɗu da su, yana fatan za su shiga Imani, ko kuma waɗanda ke bayansu su shiga Imani. Wannan ɗan tsawatarwa daga Allah (SWT) ga Manzonsa ﷺ ba ya hana kulawa da kiran shugabanni; sai dai yana hana nuna bambanci kawai. Da'wah ga shugabanni daidai take da da'wah ga talakawa, dangane da abin da ake roƙo.

When the entourage of Quraysh displayed the greatest amount of rejection and obstruction, this does not mean that the da’wah was restricted to them. The Messenger 􀁕 invited the society without discrimination. His da’wah did not discriminate between the rich and the poor, or between the master and the slave; to the point that the Messenger 􀁕 was even mildly rebuked for frowning in the face of Ibn Umm Maktum, who was a poor blind believer. He 􀁕 was anxious to invite the leaders with whom he had met, hoping that they would profess Imaan or those behind them would profess Imaan. This mild rebuke by Allah 􀀬 of His Messenger 􀁕 does not prevent the concern for inviting the leaders; rather it only prevents discrimination. The da’wah to the leaders is the same as the da’wah to the masses, in terms of the request.

Littafin Sira ma ya ambata cewa lokacin da Manzon Allah ﷺ yake gayyatar shugabanni da sarakuna, ba don kawai su shugabanni ne kuma sarakuna ba ya gayyace su; a maimakon haka yana gayyatar su ne da niyyar cewa talakawan da ke bayansu su ma su karɓi imani. Shi ya sa da'awa take shafar kowa.

The Sirah even mentions that when the Messenger 􀁕 used to invite leaders and chiefs, he did not just invite them just because they are chiefs and leaders; rather he used to invite with the aim that those ordinary people behind them would profess Imaan. This is why the da’wah used to include everyone.

Haka kuma akwai mutanen da suka amsa kiran da'awar Musulunci waɗanda ba a ɗauke su a matsayin shugabannin al'ummarsu ba; mutane irin su Bilal, 'Ammar da mahaifiyarsa da mahaifinsa. Haka lamarin yake ga Suhaib da Salman, waɗanda ba su kasance daga cikin shugabannin Quraishawa ba. Haka kuma ya shafi 'Amir ɗan Fuhairah, Umm 'Abees, Zunairah, an-Nahdiyyah da 'yarta, da baiwar Banu Mu'mil. Dukansu bayi ne da Abu Bakr (Allah ya yarda da shi) ya 'yantar, kuma waɗannan mutane suna cikin Musulmai na farko.

Also, there were people who responded to the Islamic da’wah who were not considered leaders of their people; people like Bilal, ‘Ammar and his mother and father. The same goes for Suhayb and Salman, who were not from the leaders of Quraysh. The same applies to ‘Aamir b. Fuhayrah, Umm ‘Abees, Zunayrah, an-Nahdiyyah and her daughter and the slavegirl of Bani Mu`mil. All of them were slaves freed by Abu Bakr (may Allah be pleased with him) and those people were from the early Muslims.

Manzon Allah ﷺ da farko yana kiran waɗanda ya ji a cikinsu akwai wani alheri. Daga baya ya kira dukan mutane. Ƙanana da manya suna amsa masa. Talaka da mai daraja daga cikin mutanensa suma sun amsa.

The Messenger 􀁕 initially used to invite those in whom he sensed some goodness. Later he invited all the people. The young and the old used to respond to him. The commoner and the nobleman from his people also responded.

Babu wani takura a fagen da'wah; a maimakon haka, ya shafi dukan mutane, kuma ana gudanar da ita ta hanyar da Manzon Allah ﷺ ya bi, don mu cimma abin da Manzon Allah ﷺ ya cimma ta fuskar kafa dar al-Islam.

There is no restriction in the subject of the da’wah; it rather includes all the people, and conducted by the method followed by the Messenger 􀁕, so that we achieve what the Messenger 􀁕 achieved in terms of establishing the dar al- Islam.