Godiya ta tabbata ga Ubangijin talikai, kuma tsira da albarka su tabbata ga cikon Annabawa da Manzanni, wanda aka aiko a matsayin rahama ga talikai; Muhammad Al-Ameen ﷺ, da kuma iyalansa, sahabbansa, da waɗanda suka bi shi da kyautatawa har zuwa Ranar Alƙiyama. To, bayan haka:

Praise be to the Lord of the worlds, and peace and blessing be upon the seal of the Prophets and Messengers, the one sent as a mercy to the worlds; Muhammad al-Ameen, and on his family, companions and those who followed him with Ihsaan until the Day of Judgement. As for what follows:

Wannan littafi, “Da’wah zuwa Musulunci”, yana magana ne a kan ɗaya daga cikin muhimman batutuwan da ake gabatarwa a fagen Musulunci. Wannan batu yana da faɗi, yana da rassa da yawa, kuma yana da laushi. Batu ne wanda fagensa yana da tsauri, ba santsi ba. Malamai da mujtahidai daga zamaninmu na baya - Allah Ya yarda da su - ba su tattauna shi da dogon bayani ba kamar yadda suka yi da sauran batutuwa, kamar ibadodi (ayyukan bautar Allah), mu’amalloli (hulɗar al’umma), aure da gado da sauransu. Babban ɓangaren da suka tattauna a batun “kiran zuwa Musulunci” ya ta'allaka ne a kan “umurni da kyakkyawa (ma’ruf) da hani daga mummuna (munkar)” da kuma da’wah ta mutum ɗaya. Wannan saboda ba ta taɓa faruwa a zukatansu ba cewa Khilafar Musulunci za a tumɓuke ta, daular Musulunci za a rushe ta, Shari’ar Musulunci za a dakatar da ita, kuma ƙasashen Musulunci za a sauya su daga dar al-Islam (gidan Musulunci) zuwa dar al-kufr (gidajen kafirci). Idan irin wannan abu ya taso a zukatansu, to da ba za su iya gabatar da amsoshi da mafita a kansa ba, domin mujtahid yana warware ainihin matsaloli, ba matsalolin da ake tsammani ko zato kawai ba.

* This book, “The Da’wah to Islam”, deals with one of the most important subjects presented in the Islamic arena. This subject is wide, with many branches, and delicate. It is a subject whose terrain is rugged and not smooth. The Alimmah (scholors) and mujtahidoon from our past - may Allah be pleased with them - did not discuss it at great length as they did with other topics, such as the ‘ibadaat (ritual worships), mu’amalaat (societal transactions), marriage and inheritance etc. The major part they discussed in the subject of, “the call to Islam” revolved around “enjoining the ma’roof (good) and forbidding the munkar (evil)” and around the individual da’wah. This is because it did not occur to them that the Islamic Khilafah would be uprooted, the Islamic state would be destroyed, the Islamic Sharee’ah would be suspended and that the Islamic lands would be transformed from dar al-Islam (the domain of Islam) to dar al-kufr (domains of kufr). If any such thing did occur to them, then they would not be able to present answers and solutions to it, because the mujtahid solves real issues and not issues that are expected or assumed.

Saboda haka, wannan littafi kawai yana ba da gudummawa ga wannan batu. Ba mu da'awar cewa ya cika kuma ya kunshi kome ba. Duk da haka, ƙoƙari ne mai tsanani na mayar da wannan batu daga son rai, daji, almubazzaranci da kwaikwayon makafi na kafirai zuwa ga tushen Shari'ar Musulunci daidai. * A cikin tattaunawa kan da'awar Musulunci, littafin ya fi mai da hankali kan hanyar da'awa fiye da wajibanta da mandubaat (ayyukan da aka so). Wannan saboda bukatar sanin wannan hanya a yau ta zama mafi gaggawa da muhimmanci, tana fifita sauran al'amura duka.

Therefore, this book merely contributes to the subject.We do not claim that it is complete and comprehensive. However, it is a serious attempt to relocate this subject from the whims, wilderness, extravagance and blind imitation of the Kuffar to the correct Islamic Shar’ee foundations. * In discussing da’wah to Islam the book concentrates more on the methodology of da’wah than its obligations and mandubaat (recommended actions). This is because the need today to have knowledge of this methodology has become most pressing and important, superseding all other aspects.

Littafin ya fi mayar da hankali kan "hanyar da'awa don kafa Khilafar Musulunci", domin wannan al'amari shi ne ginshiƙin da'awar Musulunci a yau. A yau, a cikin wannan yanayi da babu Daular Musulunci, duk wata da'awa da ba ta sanya kafa Daular Musulunci a matsayin jigonta da cibiyar kulawarta ba, da'awa ce ta rabe-rabe ko ta karkata.

The book concentrates more on the “method of da’wah to establish the Islamic Khilafah” because this aspect represents the backbone of the da’wah to Islam today. Today, under these circumstances where the Islamic state does not exist, every call that does not make the establishment of the Islamic state its pivot and the centre of its attention, is a partial or deviant call.

* Idan littafi ya mayar da hankali kawai kan "da'wah zuwa Musulunci" kuma ya fi maida hankali kan "hanyar da'wah", musamman "hanyar da'wah don kafa Khilafar Musulunci", to yana fitowa ne daga ginshiƙan Musulunci na asali, waɗanda duk da cewa ba su ne batun tattaunawa a cikin wannan littafi ba, an gabatar da su a taƙaice. Misali:

* When the book focuses only on the ‘da’wah to Islam’ and concentrates on the ‘method of the da’wah’, especially the ‘method of da’wah to establish the Islamic Khilafah’, it emanates from the fundamental Islamic premises which, although not the subject of discussion of this book, are, however, briefly presented. For example:

1 - Akidar Musulunci (ƙa'ida) cikin bayyanarta da tsarkinta, ita ce babbar al'amari a cikin Musulunci.

1 - The Islamic ‘Aqeedah (creed) in its clarity and purity, is the most important issue in Islam.

2 - A cikin ginshiƙan ‘Aqeedah ta Musulunci, bai isa a samu zann (zato) ko mafi ƙarancin zann ba, a maimakon haka dole ne su zama qata’i (tabbatacce kuma ba mai shakka ba). Ba a halatta taqleed (koyi makaho) a cikinta ba, in ba haka ba Musulmai za su ƙare da ɗaukar tsafi da bin waɗanda ke yin yaudara.

2 - In the pillars of the Islamic ‘Aqeedah, it is not enough to have zann (speculation) or least amount of zann, rather they must be qata’i (definite and decisive). It is not allowed to have taqleed (imitation) in it, otherwise the Muslims will end up taking superstition and follow those who practise deception.

3 - A cikin tunanin da ya shafi 'Aqeedah (rassan da ke gefen ginshiƙan imani) ya isa a sami mafi ƙarancin zann, kuma taqleed ya halatta a cikin wannan al'amari, kamar yadda yake a cikin hukunce-hukuncen Shar'i.

3 - In the thoughts relating to the ‘Aqeedah (peripheral branches to the pillars) it is sufficient to have the least amount of zann, and taqleed is allowed in this matter, the same as it is in the Shar’ee rules.

4 - Ana samun hukunce-hukuncen Shari'a ne daga hujjojinsu na Shari'a kawai, kuma su ne: Alkur'ani, Sunnah, ijma'in Sahabbai (yarjejeniya) da kiyas (hukunta ta hanyar kwatance) bisa wata illa ta Shari'a (dalilin Shari'a) wadda ta zo cikin wata nassi na Shari'a. Mai fitar da hukuncin Shari'a daga hujjarsa shi ne malamin mujtahidi kawai. Shi kuwa muqallidi (mai bin malami) wajibi ne ya tabbatar da cewa ya fahimci maganar mujtahidin da yake bi yadda ya kamata.

4 - The Shar’ee rules are taken from their Shar’ee evidences only and they are: the Qur’an, Sunnah, ijmaa’ (consensus) of the Sahabah and qiyas (analogical deduction) based on a Shar’ee ‘illah (divine reason) which has come in a Shar’ee text. The one who deduces the Shar’ee rule from its evidence is the learned mujtahid only. The muqallid (follower) is obliged to make sure he has understood the statement of the mujtahid he follows properly.

5 - Idan wajibai suka yawaita kuma suka yi wa Musulmi wahala har ya kasa aiwatar da su duka, to wajibi ne ya ba da fifiko ga mafi girman wajibi (bisa ga dalilan Shari'a, ba bisa ga son rai da ra'ayin kansa ba).

5 - When the obligations become numerous and difficult for the Muslim such that he is unable to undertake them all, he is required to give preference to the greatest obligation (according to the Shar’ee evidences and not according to whims and personal descretion).

* Idan Musulmi suna cikin yanayinsu na asali, watau inda Khilafar Musulunci take, isar da da'war Musulunci a cikin gida zai bayyana ne ta hanyar umartar abin kyau da hana abin ƙi, da kuma kira ga wadanda ba Musulmi ba da ke zaune a cikin Daular Musulunci da su karɓi Musulunci. Isar da da'war a waje kuwa zai bayyana ne ta hanyar kiran wadanda ba Musulmi ba, tare da hujja da dalili mai yanke hukunci, su karɓi Musulunci; kuma hakan zai kasance ta hanyar Jihadi idan Khalifa ya ga ya dace.

* When the Muslims are in their natural situation, ie where the Islamic Khilafah exists, carrying of the Islamic da’wah internally would be represented in enjoining the ma’roof and forbidding the munkar and inviting the non-muslims who live inside the Islamic state to embrace Islam. Carrying the da’wah externally would be represented in inviting the non-muslims, with proof and decisive evidence, to embrace Islam; and this will be done through Jihaad when the Khaleefah deems it appropriate.

Game da lokacin da Musulmi suke cikin yanayi wanda ba na al'ada ba, watau inda Khilafah ba ta wanzu, kiran zuwa ga Musulunci (da'wah) zai karkata ne cikin gida, zuwa aikin kafa wannan Khilafah. Amma game da umarni da kyakkyawa da hani daga mummuna, wanda aiki ne na gyara, da kuma kiran wadanda ba Musulmi ba zuwa karbar Musulunci, wannan zai ci gaba amma a kankanin mataki. Wannan kuwa saboda idan babu wata jiha ta Musulunci a cikin kasashen Musulmi da ke aiwatar da Shari'ar Musulunci, to kasashen sun zama dar al-kufr.

As for when the Muslims are in an unnatural situation, ie where the Khilafah does not exist, carrying the Islamic da’wah would be focused internally on the work to establish this Khilafah. As for enjoining the ma’roof and forbidding the munkar, which is a work of reform, and the da’wah to non-muslims to embrace Islam, this will continue but to a lesser degree. This is because when there is no Islamic state in the Muslim lands implementing the Islamic Sharee’ah, then the lands become dar alkufr.

A haka ne, idan munkaraat ya zama al'ada, to sai aikin gyara na ɓangare ya zama bai isa ba, ko kuma ba ya da amfani. Wajibi a lokacin ya zama aiki mai canza tushe gaba ɗaya, wanda ke rusa tsarin kufr kuma ya kafa tsarin Musulunci. Dangane da isar da da'awar Musulunci a wajen ƙasashen Musulmi a lokacin da Khilafah ta Musulunci ba ta wanzu, ita ce da'awa ga waɗanda ba Musulmi ba su shiga Musulunci.

In such a case munkaraat become the norm, so the reformatory partial action becomes insufficient or ineffective. The obligation then becomes the radical transformative action, which destroys the system of kufr and establishes the system of Islam. As for carrying the Islamic da’wah outside the Muslim lands when the Islamic Khilafah does not exist, it is represented by the da’wah to non-muslims to enter into Islam.

Wannan yana bayyana ta hanyar kai hari ga tunanin wadanda ba musulmi ba don nuna rashin gaskiyarsu, da kuma tara kokarin musulmi da ke zaune a wajen kasashen musulunci don taimakawa wajen kafa Khalifanci na musulunci a cikin kasashen musulunci.

This manifests in attacking the non-islamic thoughts to demonstrate their fallacy, and mobilising the efforts of the Muslims living outside the Islamic lands to assist in the establishment of the Islamic Khilafah in the Islamic lands.

Lallai, duk littafin da ya yi magana a kan batun "da'awar Musulunci" ya kamata ya yi bayani a kan ka'idoji na asali da suka shafi wannan da'awa, kamar haka:

* Indeed, any book that addresses the subject of ‘da’wah to Islam’ is supposed to deal with the basic rules relating to this da’wah, such as the following:

Gaskiyar cewa aikin kafa Khilafah a yau farilla ce ta kowane mutum (fardh 'ayn), wanda ake aiwatarwa ta hanyar bada dukkan ƙarfi da kuma yin sauri fiye da kowane lokaci.

1 - The fact that the work to establish the Khilafah today is fard ‘ayn (an individual obligation), undertaken by expending the utmost energy and with the greatest speed.

2 - Cewa wannan aiki dole ne ya kasance a cikin ƙungiya, kuma ba ya wadatar a yi shi shi kaɗai ba.

2 - The fact that this work must be in a group, and it is not enough to undertake it individually.

3 - Gaskiyar cewa wannan jama'a dole ne ta kasance tana da ameer (shugaba) da ake biyayya gare shi, tare da bayani kan iyakokin ikonsa na Shar'i.

3 - The fact that this group must have an ameer (leader) who is obeyed along with a clarification of the limits of his Shar’ee powers.

4- Gaskiyar cewa wannan rukunin ya ƙunshi maza da mata, domin ɗaukar da'awa wajibi ne a kan su duka biyun.

4- The fact that this group includes men and women, because carrying the da’wah is obligatory on both of them.

5 - Gaskiyar cewa alakar da ke cikin wannan ƙungiya ita ce Akidar Musulunci da tunanin Musulunci.

5 - The fact that the bond in this group is the Islamic ‘Aqeedah and the Islamic thoughts.

6 - Ƙungiyar tana da wajibi ta karɓi daga tunanin Musulunci, dokoki da ra'ayoyi duk abin da take buƙata don aiwatar da aikinta, kuma ta yi biyayya ga tunane-tunane ba ga mutane ba.

6 - The group is obliged to adopt from the Islamic thoughts, rules and opinions everything it needs to undertake its task, and to make allegiance to the thoughts and not to personalities.

7 - Ƙungiyar dole ce ta zama ta siyasa, domin aikinta na siyasa ne, wato karɓar iko don kafa Khilafah ta Musulunci.

7 - The group must political, because its work is political, which is taking the power to establish the Islamic Khilafah.

8 - Gaskiyar cewa aikin wannan jam'iyya aikin ilimi ne ne; ba amfani da tashin hankali ba. Wannan saboda aiki ne na karɓar mulki ta hanyar al-Ummah, bayan an samar da ra'ayin jama'a bisa wayar da kan jama'a gabaɗaya.

8 - The fact that the work of this group is intellectual; and is not the use of violence. This is because it is a work to take the power via the Ummah, after generating the public opinion based on general awareness.

9 - Haramcin wannan ƙungiya ta raba mulki a cikin gwamnatocin kafirci na yanzu.

9 - The prohibition for this group to share power in the current kufr regimes.

10 - Haramcin wannan jama'a ta dogara da kowane daga cikin tsarin kufr na yanzu. Karɓar taimakon kuɗi ko wani taimako daga irin waɗannan tsarin wani nau'i ne na dogaro.

10 - The prohibition for this group to be dependent on any of the current kufr systems. Receiving financial assistance or other aid from such systems is a type of dependence.

* Haka kuma, duk littafin da ya tsunduma cikin tattauna batun da'awar Musulunci, wajibi ne ya yi magana kan hukunce-hukuncen (ahkaam) da ke nuna yadda ake gudanar da wannan da'awa, kamar wadannan al'amura:

* Similarly, it is incumbent on any book that embarks on discussing the subject of da’wah to Islam, to deal with the ahkaam (rules) which demonstrate the way this da’wah is undertaken, such as the following matters:

1 - Ka'idar aiki; wato, aiki bai kamata a yi shi ba tare da tsari ba, a'a, dole ne a gabace shi da tunani. Wannan tunani bai kamata ya zama na zato ba; a'a, ya kamata ya fito ne daga fahimtar gaskiyar lamari. Wannan tunani tare da wannan aiki dole ne su kasance domin cimma wata manufa. Wannan manufa, aiki da tunani duk dole ne su samo asali daga Musulunci. Babbar manufa ita ce samun yardar Allah (ridwan) bisa imani da Aqidar Musulunci. Wannan yana kiyaye mai ɗaukar da'awa a cikin yanayin imani. A lokaci guda kuma, yana ba shi kwarin gwiwa kuma yana kiyaye shi cikin iko.

1 - The practical principle; that is, the action should not be improvised, rather it has to be preceded by thought. This thought must not be hypothetical; rather it should result from sensation of the reality. This thought combined with this action must be for the purpose of achieving an objective. This objective, action and thought must all be derived from Islam. The ultimate goal is to attain the ridwan (pleasure) of Allah based on the belief in the Islamic ‘Aqeedah. This keeps the da’wah carrier in the atmosphere of Imaan. At the same time this gives him incentives and keeps him under control.

2 - Bambancin da ke tsakanin salo da hanya. Tareeqah (hanya) su ne hukunce-hukuncen Shari'ah (ahkaam), wadanda suke tabbata har zuwa Ranar Alkiyama. Amma usloob (salo) mubahi ne (halal ne).

2 - The distinction between the style and method. The tareeqah (method) is the Sharee’ah ahkaam (rules), which are constant until The Day of Judgement. As for the usloob (styles), they are mubah (permitted)

ayyukan da mai kiran zuwa ga addini (da'wah) ya zaɓa, waɗanda suka dace da yanayi da halin da ake ciki.

actions selected by the da’wah carrier, which suit the circumstances and situation.

3 - Sanin halin siyasa yana da muhimmanci kamar yadda sanin hukunce-hukuncen shari'a yake da muhimmanci. Hakan ne saboda aiwatar da hukuncin shari'a yana bukatar sanin hukuncin shari'ar da kuma manaatinsa (abin da hukuncin ya zo dominsa). Idan mutum ya san hukuncin shari'a amma bai san manaatinsa ba, zai kasa aiwatar da wannan hukunci. Idan ya yi kokarin aiwatar da shi, zai yi kuskure, domin zai aiwatar da shi a kan wani abu ba abin da yake nufi ba. Duk wanda yake aiki don rushe tsarin mulki da karbe iko, dole ne ya fahimci halin siyasa sosai, ba kawai a cikin gida ba, har ma a yankin da kuma a duniya baki daya.

3 - Knowledge of the political reality is necessary just like knowledge of the ahkaam shari’ah. That is because the application of the hukm Shar’ee requires knowledge of the hukm Shar’ee and of its manaat (the reality for which the rule has come). If we know the Shari’a rule but are ignorant of its manaat, then we will be unable to apply this rule. If we try to apply it, we would make a mistake because we would apply it to other than its reality. The one who works to demolish the system and take power must have sufficient comprehension of the political reality, not only locally but also regionally and internationally.

4 - Aikin neman iko da kafa Khilafah ba zai iya kasancewa ta hannun masu mulki da masu rike da iko kawai ba, kamar yadda wasu ke tunani. Maimakon haka, dole ne a fara isar da da'wah a tsakanin mutane. Da zarar da'wah ta wuce matakin al'adu zuwa matakin hulda, kuma ta yi nasara wajen hulda da Ummah, aka kuma samar da ra'ayin jama'a da ke fitowa daga wayewar kai ta gaba daya a cikin Ummah, sai kutlah (jam'iyya) ta fara neman Nusrah daga masu mulki da masu rike da iko.

4 - The work to take the authority and establish the Khilafah cannot be through the people of power and those who hold the authority alone, as some would think. Rather, the da’wah must be conveyed first amongst the people. Once the da’wah passed the cultural stage to the interaction stage and succeeded in the interaction with the Ummah, and a public opinion emanating from the general awarenes was generated in the Ummah, the kutlah (party) starts to seek the Nusrah from the people of power and those who hold authority.

5 - Shari'a tana ba da izinin fiye da ƙungiya ɗaya, jam'iyya ko ɓangare ɗaya suyi aiki wajen yada da'awa. Sharadin shi ne su kasance an kafa su ne bisa tushen Musulunci ta fuskar Aƙida da Shari'a.

5 - The Shar’a allows more than one kutlah, group or party to work in carrying the da’wah. The condition is that they are established on the basis of Islam in terms of the ‘Aqeedah and Sharee’ah.

6 - Idan akwai ƙungiyoyin Musulunci fiye da ɗaya, to wajibi ne su bi ƙa'idodin Shari'a da suke bayyana adaab al-ikhtilaaf (ladabin sabani). Ba a halatta ga Musulmi ya zargi wani Musulmi da kafirci ko keta haddi kawai saboda ya saba masa a wata ra'ayi, muddin wannan sabanin yana cikin iyakokin ijtihadi na halal. Duk wata ra'ayi da take da hujja ta Shari'a, mai ƙarfi ko rauni, ko kuma tana da shubhat ad-daleel (kamanni na hujja), to ra'ayi ce ta halal. Ba a halatta a raina ra'ayin ko mai riƙe da shi ba. Abin da ya kamata a ce idan hujja ta yi rauni ko ma tana da kamanni na hujja kawai, shi ne: ra'ayinka ba daidai ba ne ko yana da rauni, kuma tattaunawa da shi ya kamata a yi ta hanya mafi kyau, da hujja da dalili. Amma idan ra'ayin ba shi da hujja ta Shari'a, ko kamanni na hujja, to zai zama ra'ayi wanda ba na Musulunci ba (watau ra'ayin kafirci). Ba zaɓi sai kawai a kai wa wannan ra'ayi hari da gargaɗin mai riƙe da shi cewa yana riƙe da ra'ayin kafirci (ko da yake wanda ya riƙe ra'ayin kafirci ba koyaushe kafiri ba ne).

6 - In the event that more than one Islamic group exists, they are obliged to adhere to the Shar’ee rules that explain adaab al-ikhtilaaf (the etiquette of disagreement). It is not allowed for a Muslim to accuse another Muslim of kufr or transgression simply because he disagreed with him regarding an opinion, as long as this disagreement was within the confines of legitimate Ijtihaad. Any opinion that has a Shar’ee evidence, strong or weak, or if it has shubhat ad-daleel (a semblance of an evidence) is a legitimate opinion. It is not allowed to discredit the opinion or the one who espouses it. Rather what should be said in the event of an evidence being weak or even having a semblance of an evidence, is that your opinion is mistaken or weak and the discussion with him should be in the best possible manner with proof and evidence. As for when the opinion has no Shar’ee evidence, or a semblance of an evidence, then it will be an unislamic opinion (ie an opinion of kufr). There is no option then other than to attack this opinion and warn the one whom espouses it of carrying a kufr opinion (though the one who carries a kufr opinion is not always a Kaafir).

7 - Masu mulki da suke dakatar da Shari'ar Musulunci suke kuma shimfiɗa wasu dokoki ba tare da wani ya tilasta musu ba, galibinsu kafirai ne, koda sun yi azumi, sun yi salla, sun yi Hajji kuma suna da'awar cewa Musulmi ne.

7 - The rulers who suspend the Islamic Sharee’ah and legislate other laws without being forced by anybody to do this, are mostly Kuffar, even if they fasted, prayed and performed Hajj and claimed to be Muslims.

Hakan saboda sun fi son dokokin kufr a kan dokar Musulunci.

That is because they preferred the laws of kufr to the law of Islam.

Duk da haka, idan sun yi imani cewa Shari'ar Musulunci ita ce mafi kyawun doka, amma suka dakatar da ita na ɗan lokaci saboda son zuciyarsu, to suna cikin masu keta haddi, ba kafirai ba a wannan fannin. Shi ya sa bai halatta ga masu ɗaukar da'awa ko ga kowane Musulmi ya bayyana amincewarsa da su ko goyon bayansa a gare su, ko ma yin shiru game da su ba, bisa ga hadisi mai girma: "Duk wanda ya ga mummunan abu, to ya canza shi da hannunsa. Idan bai iya hakan ba, to ya canza shi da harshensa, idan kuma bai iya hakan ba, to ya ƙi shi a zuciyarsa. Kuma wannan shi ne mafi raunin imani." * Littafin da ke tattaunawa kan batun da'awa zuwa Musulunci ya kamata ya jawo hankali ga gaskiyar cewa koyi da Manzon Allah ﷺ a da'awa zuwa Musulunci yana wajabta a lura da waɗannan abubuwa:

However, if they believe the Sharee’ah of Islam is the best law and they suspended it temporarily due to their own whim, they are transgressors and not disbelievers in this respect. That is why it is not allowed for the da’wah carriers or for any Muslim to declare his approval of them or support them or even to remain silent about them, acting upon the noble hadeeth; “Whosoever sees a munkar let him change it with his hand. If he is not able to do that then let him change it with his tongue, and if he is not able to do that then let him hate it with his heart. And that is the weakest of Imaan.” * A book discussing the subject of da’wah to Islam is supposed to draw attention to the fact that emulating the Rasool of Allah in da’wah to Islam obliges that the following issues are observed:

1 - Manzon Allah ﷺ ya kasance yana kiran kafirai su shiga Musulunci. 2 - Manzon Allah ﷺ ya kasance yana yin da'wah tun kafin a saukar da dokokin Shari'a gaba ɗaya. Amma yanzu, dukkan dokoki suna gabanmu. Wannan yana nufin akwai dokokin da Manzon Allah ﷺ bai aiwatar da su ba a Makkah, saboda ba a saukar da su ba tukuna, amma mu wajibi ne mu aiwatar da su. Akwai kuma dokokin da ya kasance yana aiwatarwa, amma daga baya aka soke su, don haka waɗannan dokokin ba a bukatar mu da su. Misali, yaƙi ba halal ba ne a Makkah, amma yanzu halal ne (yaƙin kariya fard ne a yau, koda babu Daular Musulunci, domin ba a bar shi ga Khalifah kawai ba). Isar da da'wah a Makkah wajibi ne ga Manzon Allah ﷺ kaɗai; ga Sahabbai (.a.) kuwa mandub (abin ƙarfafawa) kawai ya kasance, domin sun yi alƙawari gare shi ne kawai na bay'atun nisaa (alƙawarin mata). Wannan hali ya ci gaba har zuwa lokacin da kabilun Aws da Khazraj suka ba da alƙawari na biyu na al-'Aqabah. Tun daga lokacin isar da da'wah ya zama wajibi a kan Musulmi, ba kawai a kan Manzon Allah ﷺ ba. Amma abin da aka soke, kamar hijira daga Makkah zuwa Madina, wanda ya kasance wajibi. Bayan fatar Makkah ya daina zama wajibi.

1 - The Messenger used to invite Kuffaar to enter Islam. As for 2 - The Messenger used to make da’wah when the Shar’ee rules had not yet been completely revealed. As for now, we have all the rules before us. That means there were rules that the Messenger did not act upon in Makkah, because they had not been revealed, but we are obliged to act upon them. There are rules that he used to act upon, but later on were abrogated, so these rules are not required from us. For example, fighting was not lawful in Makkah and now it is lawful (the defensive fighting is fard today, even if there is no Islamic State, because it is not entrusted with the Khalifah only). Carrying the da’wah in Makkah was obligatory on the Messenger only, as for the Sahabah (.a.) it was mandoob (recommended) only, for they had only pledged to him the bay’atun nisaa (the pledge of women). That situation continued until the Aws and the Kazraj tribes gave the second pledge of al-’Aqabah. Since that time carrying the da’wah became obligatory on the Muslims and not just on the Messenger . As for what has been abrogated, it is like the Hijrah (migration) from Makkah to Madinah, which was obligatory. After the conquest of Makkah it ceased to be obligatory.

3 - Saboda haka, rarrabe ayyuka zuwa ayyukan matakin Makka da ayyukan matakin Madina yana nuna ayyukan da aka ɗora wa daidaikun mutane da ayyukan da aka ɗora wa shugaba (Khaleefah) bi da bi. Akwai wasu ayyuka da suka keɓanci shugaba; daidaikun mutane da ƙungiyoyi ba sa aiwatar da ayyuka kamar zartar da hukunce-hukuncen hudood (dokar laifuffuka), fara yaƙin faɗaɗa ƙasa ko kulla yarjejeniyar tsagaita wuta. Akwai kuma wasu ayyuka da daidaikun mutane ke aiwatarwa, ko a dar ul-Islam ko a dar al-kufr, kamar ‘ibadaat (ibadodi), akhlaaq (ɗabi'u), mat’umaat (abinci), malboosaat (tufafi).

3 - Accordingly, the classification of actions into actions of the Makkan stage and actions of the Madinan stage, indicate the actions entrusted with the individuals and the actions entrusted with the ruler (the Khaleefah) respectively. There are certain actions that are specific to the ruler; neither the individuals nor the groups undertake actions such as executing the hudood (penal code), initiating the war for conquest or concluding ceasefire treaties. There are certain actions that the individuals undertake, whether in dar ul-Islam or in dar al-kufr such as ‘ibadaat (worships), akhlaaq (morals), mat’umaat (foodstuffs), malboosaat (clothing)

da'a mu'amalaat (ciniki da hulda). Akwai kuma wasu nau'o'in aiki da mutane da kansu da kuma mai mulki (Khaleefah) ke yi, kamar gina masallatai, umurni da abin da yake ma'ruf, hani daga abin da yake munkari, da yada da'wah ta hanyar hujjoji masu yanke hukunci.

and mu’amalaat (transactions). There are other types of action undertaken both by the individuals and the ruler (the Khaleefah), such as building mosques, enjoining the ma’roof, forbidding the munkar or carrying the da’wah through the decisive proofs.

* Akwai wata matsala da ta shafi masu ɗaukar da'awar Musulunci, idan al'amarin ya shafi cimma wata manufa ta musamman kamar kafa Khilafah ta Musulunci. Watau: shin cimma wannan manufa tana da iyakacin lokaci da aka ƙayyade (misali shekara goma, ashirin ko talatin) ko kuwa ba ta da iyakacin lokaci? Daga wannan matsalar akwai batutuwa biyu da suke tasowa. Na farko; shin yanayin wannan aiki (wato kafa dawla bisa ‘Aqeedah da Shari'ah) ...

* There is an issue that faces the carriers of the da’wah to Islam, when the matter relates to realising a specific aim such as the establishment of the Islamic Khilafah. That is: does the achievement of this aim have a defined time limit (ten, twenty or thirty years for example) or does it not have a time limit? Two issues arise from this. Firstly; is the nature of this work (ie establishment of a state based on the ‘Aqeedah and Sharee’ah)

...cewa yana bukatar fiye da shekaru goma, ashirin ko talatin? Wannan saboda kutla (ƙungiya/tsari) ba ta aiki ba tare da iyaka ba, sai dai tana aiki ne bisa aiwatar da shirinta cikin lokacin da yanayin wannan shiri ya buƙata. In ba haka ba, kutlar ba ta da gaskiya ko kuma tana aiki ba tare da jagora ba. Na biyu, idan kutla ta kasa aiwatar da shirinta da cimma manufarta cikin lokaci mai ma'ana, shin wannan yana nufin ta yi kuskure a wasu daga cikin shirye-shiryenta, saboda haka dole ne ta sake duba waɗannan shirye-shirye don gyara su? Ko kuma yana nufin kutlar ba ta da gaskiya ga Allah, shi ya sa Allah bai ba da nasara a hannunsu ba? Irin wannan littafi ya kamata ya amsa waɗannan tambayoyi.

that it requires more than one, two or three decades? This is because the kutlah (block) does not work in an open-ended manner, rather it works on the basis of executing its plan within the timeframe demanded by the nature of this plan. Otherwise, the block is not serious or is working without guidance. Second, if the block fails to execute its plan and realise its aim within a reasonable amount of time, does this mean that it has made mistakes in some of its programmes and therefore, it must review these programmes to rectify them? Or does this mean that the block is not sincere to Allah and that is why Allah did not fulfill the victory at their hands? Such a book is supposed to answer these issues.

Littafin "Da'awar Musulunci" an yi shi ne don amsa wasu tambayoyi, kawar da wasu shakku, da gyara fahimtar da ke da alaƙa da su. Misali:

* The book of “The Da’wah to Islam” is supposed to answer some questions and dispel some doubts and correct the concepts relevant to them. For example:

1 - Akwai mutanen da suke fahimtar ma'anar faɗin Allah: "Ya ku waɗanda suka yi imani, ku kiyaye kanku; idan kun bi shiriya, babu wata cuta da za ta same ku daga waɗanda suka ɓace." [TMQ 5:105]. Don haka suke fahimtar daga wannan ayar cewa Musulmi yana da alhakin kansa da iyalinsa kawai, kuma ba shi da alhakin isar da da'awah ga mutane.

1 - There are those people who misunderstand the saying of Allah ; “O you who believe, guard your own souls; if you follow guidance, no hurt can come to you from those who went astray.” [TMQ 5:105]. Thus they understand from this that the Muslim is only responsible for himself and his family and not responsible for carrying the da’wah to people.

2 - Akwai wadanda suke fahimtar ma'anar hadisi mai tsarki ba daidai ba.

2 - There are some who misunderstand the meaning of the sacred hadith:

"Bai kamata mumini ya wulakanta kansa ba, ya kuma jefa kansa cikin wata masifa wadda ba zai iya jurewa ba." Don haka ya fahimci daga wannan cewa duk wani aiki da zai jefa shi cikin wahala kamar ɗaurin kurkuku, korarsa daga aiki, da fushin shugabanni azzalumai da sauransu, dole ne ya guje shi, koda kuwa zai bar da'wah ya kuma bi shugabannin azzaluman.

“It is not right that a believer should humiliate himself, and expose himself to an affliction, which he cannot bear.” Thus, he understands from this that every action which exposes him to hardship such as imprisonment, expulsion from work and the anger of the unjust rulers etc, he must avoid it even if he abandoned the da’wah and complied with the unjust rulers.

3 - Akwai waɗanda suke fahimtar hadisin Huzaifa ɗan Al-Yaman wanda aka ruwaito daga Manzon Allah ﷺ ba daidai ba, cewa: "Na ce: 'Me zai faru idan Musulmai ba su da jama'a, ko shugaba (Imam)?' Ya ce:

3 - There are those who misunderstand the hadith of Huzayfah b. al- Yaman narrated from the Messenger , “I said: ‘What if the Muslims have no jama’ah nor an Imam?’ He said:

“To haka ka watsar da duk waɗannan ƙungiyoyi, koda kuwa za ka cije jikin itace har mutuwa ta zo maka a haka.” Don haka sai su fahimci daga wannan cewa, idan halifan Musulmi bai wanzu ba, to ba wajibi ba ne ga Musulmi su yi aiki don kafa Khilafah; abin da ake buƙata daga mutum shi ne ya keɓe kansa har ya mutu.

‘Then you abandon all those groups, even if you have to bite onto the trunk of a tree until death comes to you as such.’” So they understand from this that in the event that the Khaleefah of the Muslims does not exist, then it is not obligatory on the Muslims to work for the establishemnt of the Khilafah, rather what is required from someone is to isolate himself until he dies.

4 - Akwai wadanda suke fahimtar hadisin nan mai daraja ba daidai ba:

4 - There are those who misunderstand the noble hadith:

"Ba za a sami shekara ko rana da za ta zo muku face wadda ke biyo bayanta ta fi ta muni ba, har sai kun haɗu da Ubangijinku," don haka wannan lamari yakan kai mutum ga yanke ƙauna, rashin fata da ƙin aiki.

“There will not be a year or a day that will come upon you save that which follows it is worse than it, until you meet your Lord”, so the matter leads him to despair, hopelessness and abstention from action.

5 - Akwai waɗanda suke cewa canza al'amura aikin Mahdi ne, ba aikinmu ba ne. Sakamakon haka shi ne a guji aiki.

5 - There are those who say that the change of affairs is the task of the Mahdi and it is not our job. The result would be to refrain from action.

* Wannan littafin ya yi magana kan mafi yawan batutuwan da aka ambata a cikin wannan gabatarwar, kamar yadda ya yi bayani kan batutuwa da dama. Idan akwai wani gibi a cikinsa, to kamala ta Allah kaɗai ce. Watakila bugu na biyu zai zama mafi cikakke da kuma faɗi duka da taimako da goyon bayan Allah. Muna roƙon Allah Ya sa wannan littafi ya amfani Musulmi, kuma Ya saka wa marubucinsa da mafi kyawun lada.

* This book has dealt with most of the issues mentioned in this introduction, just as it has addressed many other issues. If it is deficient in any way then perfection lies with Allah alone. Perhaps, the second edition will be more exhaustive and complete with the help and aid of Allah . We pray to Allah that He makes this book of benefit to the Muslims and that He rewards its author with the best reward.

Aminci da albarkar Allah su tabbata ga Maigidanmu Muhammadu, da iyalansa masu adalci, kuma duk yabo na Allah ne, Ubangijin talikai.

Peace and blessings of Allah upon our Master Muhammad, his family judgement, and all Praise is to Allah, the Lord of the worlds.

Mujallar Wa'i

“Wa’i Magazine”