7 Matakai Biyu na Da'wah - Khalifanci a Musulunci | Quran Course

7 Matakai Biyu na Da'wah - Khalifanci a Musulunci | Quran Course

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7 Matakai Biyu na Da'wah

7 The Two Stages of the Da’wah

by Taqiuddin an-Nabhani3 min readViewed 125 times

Da'wah Manzon Allah ﷺ a Makkah ta kasu kashi biyu. Mataki na farko shi ne matakin koyarwa, horarwa, da gina hankali da ruhi. Mataki na biyu kuwa shi ne yada Saƙon da gwagwarmaya. Mataki na farko shi ne tabbatar da fahimtar daidai game da sababbin ra'ayoyi, da shigar da su cikin halayen mutane, da tsara rayuwarsu a kewaye da waɗannan ra'ayoyin. Mataki na biyu kuma shi ne mayar da waɗannan ra'ayoyin zuwa wani ƙarfi mai tayar da al'umma, wanda ke sa su aiwatar da su a fannoni daban-daban na rayuwa. Ra'ayoyi ba komai ba ne sai tarin bayanai marasa rai, sai dai idan an aiwatar da su a cikin al'umma. Domin waɗannan ra'ayoyi su samu kuzari da aiwatuwa, dole ne da farko su wuce ta matakin canzawa daga tunani kawai zuwa zama ƙarfi mai motsa al'umma, inda mutane za su karɓe su, su fahimce su, su ɗauke su, kuma su yi gwagwarmaya don aiwatar da su. A ƙarshe, aiwatar da waɗannan ra'ayoyi zai zama babu makawa.

The Da’wah of the Messenger of Allah (pbuh) in Makkah was divided into two stages. The first stage was the stage of teaching, culturing and intellectual and spiritual building. The second stage was the spreading of the Message and the struggle. The first stage was to ensure the correct understanding of new concepts and to incorporate them into personalities and to structure them around these concepts. The second stage was to transfer these concepts into a mobilizing force in the society that drives it to implement them in the different walks of life. Concepts are nothing but a mass of lifeless information unless they are implemented in a society. In order for these concepts to be energized and implemented, they first have to go through the process of being transformed from mere thoughts to becoming a driving force within the society, with people adopting them, realizing, carrying them and struggling to implement them. Eventually, the implementation of these concepts would become inevitable.

Ga yadda Manzon Allah (ﷺ) ya gudanar da kiransa a Makkah. A mataki na farko, ya kira mutane zuwa Musulunci, ya tarbiyyantar da su da ra'ayoyinsa, kuma ya koya musu dokokinsa. Ya tara duk wanda zai iya tarawa bisa tushen imani na Musulunci. Wannan shi ne mataki na boye-boye na tara mutane da shirya su domin Da'wah. Manzon Allah (ﷺ) ya ci gaba da kiran ba tare da gajiyawa ba, yana marmarin tarbiyyantar da duk wadanda suka karbi Musulunci. Ya tara su a gidan al-Arqam, ko kuma ya aika wani ya koya musu a kungiyoyi a gidajensu ko a kwazazzabai na duwatsu. Sun yi haka cikin boye, suna taruwa a rukuni. Imaninsu ya karu, dangantakarsu ta kara kusanta, kuma fahimtarsu game da aikin da suke fuskanta a kullum ta karu, har suka shirya sadaukar da komai a hanyar Da'wah. Sakon ya tsaya cikin zukatansu da tunaninsu, Musulunci ya zama kamar jini a cikin jijiyoyinsu - sun zama misalai masu tafiya na Musulunci. Saboda haka, Sakon ba zai taba zama a kebe cikin kansu ba, duk da kokarinsu na kiyaye kansu da Da'wah daga idanun Quraishawa.

This is how the Messenger of Allah (pbuh) went about his call in Makkah. In the first stage, he called people to Islam, cultured them with its concepts and taught them its rules. He gathered whoever he could on the basis of the Islamic belief. This was the stage of secretly grouping individuals and orienting them for the Da’wah. Allah’s Messenger (pbuh) relentlessly pursued the call, eager to acculturate all those who embraced Islam. He gathered them in the house of al- Arqam, or sent someone to culture them in circles in their own homes or in the mountain valleys. They did so in secret and gathered in a group. Their belief became stronger, and relations between them closer, and their awareness of the task that they faced daily until they were ready to sacrifice anything in the way of the Da’wah. The Message took deep root in their hearts and in their minds, Islam became like the blood in their veins - they became walking examples of Islam. Therefore, the Message could never remain confined within themselves, despite their attempts to keep themselves and the Da’wah away from the eyes of Quraysh.

Ayoyin Alkur'ani da ke shelanta Tauhidin Allah (SWT) an saukar da su ga Manzon Allah ﷺ, haka ma ayoyin da ke Allah-wadai da kafirci da bautar gumaka, da ayoyin da ke kai hari kan yadda mutane ke bin kakanninsu makafi. An saukar da wadannan ayoyi ne domin kyamar mummunan hulda a cikin al'umma; sun kai hari kan riba (Riba) da cin hanci da yaudara a ma'auni (Tatfeef). Domin yin magana da mutane, Manzon Allah ﷺ ya yi musu magana game da Musulunci a rukuni-rukuni. Ya fara da tara kabilarsa, yana gayyatarsu zuwa abinci. Sannan ya gayyace su zuwa Musulunci, ya roke su su taimake shi, amma suka ki shi. Ya tara mutanen Makka a Safa ya yi musu magana, amma wannan ya fusata shugabannin Quraishawa, musamman Abu Lahab, don haka rabuwa ta yi zurfi tsakanin Manzon Allah ﷺ da Quraishawa, da tsakaninsa da sauran Larabawa. Don haka mu'amala da jama'a ta haɗu da koyarwa mai zurfi da ake gudanarwa a gidaje, musamman a gidan al-Arqam da kuma a kwaruruka.

Qur’anic verses proclaiming the Oneness of Allah (swt) were revealed to the Messenger of Allah (pbuh), as were the verses deploring disbelief and idol-worship, and the verses attacking the way people blindly followed their forefathers. These verses were revealed to abhor the corrupt dealings within society, they attacked interest (Riba) and corruption and cheating in the scales (Tatfeef). In order to address the people, the Messenger of Allah (pbuh) talked to them about Islam in groups. He started by gathering together his clan, inviting them for meals. Then he invited them to Islam and asked them to support him, but they rejected him. He gathered the Makkans at al-Safa and talked to them, but this enraged the leaders of the Quraysh, especially Abu Lahab, thus the rift deepened between Allah’s Messenger (pbuh) and the Quraysh and between him and the other Arabs. Thus, the interaction with the public was coupled with the concentrated education being delivered in houses, specifically in the house of al-Arqam and in the valleys.

Sai dai kuma, aikin jama'a da wannan ƙungiya ta yi yana da babban tasiri. Ya haifar da ra'ayin jama'a da ya zama wajibi ga ci gaban Da'wah, kuma hakan ya taimaka wajen yaduwarsa cikin sauri a ko'ina cikin Makkah. Kowace rana da ta wuce, yawan Musulmai na ƙaruwa; talakawa, marasa galihu da waɗanda ake zalunta suna karɓar Musulunci, haka kuma masu daraja da shugabanni, da 'yan kasuwa masu arziki waɗanda kasuwancinsu ba ya hana su tunani game da abin da Manzon Allah ﷺ ke kira zuwa gare shi. Waɗanda suka karɓi Musulunci su ne waɗanda zukatansu da hankalinsu suka fahimci tsarki, hikima da gaskiya, da waɗanda suka ɗaukaka kansu sama da taurin kai da girman kai. Sun karɓi Musulunci nan take da suka fahimci gaskiyarsa da gaskiyar wanda ya isar da Saƙon. Musulunci ya yaɗu a Makkah a lokacin, maza da mata suka karɓe shi. Aikin Da'wah na gamayya ya taka babbar rawa wajen kai Saƙon ga jama'a masu yawa, duk da gwaji da wahalhalun da Musulmai suka sha a wannan hanya. Nasarar Da'wah ta ƙara fusata shugabannin Quraysh, ta zama kamar wuta da ke ci a cikin zukatansu. Manzon Allah ﷺ ya gudanar da yaƙin akida mara sassauci da ke adawa da rashin adalci, tsauri da zalunci da suka mamaye Makkah, ya yi musu ba'a, ya kai musu hari, ya kuma fallasa ra'ayoyinsu da ayyukansu marasa kyau.

The public approach of the group, however, had a massive effect. It created the public opinion necessary for the growth of the Da’wah and this asssisted in its rapid expansion throughout Makkah. Every day that passed saw a growth in the number of Muslims, the poor, the deprived and the oppressed embraced Islam so did the nobles and leaders, and the rich traders whose trading did not distract them from reflecting on what the Messenger of Allah (pbuh) was calling for. Those who embraced Islam were the ones whose minds and hearts understood purity, wisdom and truth, and those who raised themselves above stubbornness and haughtiness. They embraced Islam the moment they realized its righteousness and the truthfulness of the one who conveyed the Message. Islam spread in Makkah therein, and men and women embraced it. The collective Da’wah played a major role in taking the Message to a wider audience despite the trials and suffering that the Muslims had to endure in the process. The success of the Da’wah enraged the leaders of the Quraysh still further, and was like a fire burning through their hearts. The Messenger of Allah (pbuh) waged an unrelenting, ideological campaign against injustice, harshness and oppression that dominated Makkah, and he mocked, attacked and exposed their ill-fated concepts and practices.

Wasu daga cikinsu sun yi hijira zuwa Habasha, wasu sun mutu a karkashin azaba, wasu kuma sun tsira daga mafi munin nau'ukan zalunci. Suka ci gaba da gwagwarmayarsu mara karewa har suka iya shafar al'ummar Makka da hasken Musulunci, suka fara kawar da duhun kafirci da ya haifar, wanda Makka ta nutse a cikinsa. Duk da cewa Manzon Allah ﷺ ya shafe shekaru uku a gidan al-Arqam, yana kammala mataki na farko na da'awa, dole ne ya yi gwagwarmaya da kafirci har wasu shekaru takwas, duk da cewa ya nuna a fili annabcinsa ta hanyar mu'ujizozi da yawa. Duk wannan ya faru ba tare da Quraishawa sun taba dakatar da azabtar da Musulmi ba, ko nuna alamar sassautawa a tsananin kiyayyarsu ga Musulunci. Sakamakon hulda tsakanin Musulmi da Quraishawa, tasirin da'awa ya yadu a ko'ina cikin Larabawa, ya zama batun kowa a baki; alhazai sun taimaka wajen yada labarin kiran a tsakanin kabilun Larabawa. Sai dai wadancan Larabawa galibi sun kasance masu kallo kawai, ba su taba daukar mataki daya zuwa ga imani ba, domin babban abin da suke damuwa da shi shi ne kada su bata wa Quraishawa rai. Sun guje wa Manzon Allah ﷺ domin kada su yi karo da Quraishawa. Wannan mawuyacin hali da Manzon Allah ﷺ da Sahabbai suka tsinci kansu a ciki ya nuna a fili cewa wajibi ne a mayar da da'awa zuwa mataki na uku, wanda a cikinsa za a aiwatar da Musulunci.

Some of them emigrated to Abyssinia, some of them perished under torture and some of them survived the most atrocious types of aggression. They pursued their relentless struggle until they were able to affect the Makkan society with the light of Islam and to begin to dissipate the darkness that disbelief had engendered, and that Makkah had been plunged into. Despite the fact that the Messenger of Allah (pbuh) spent three years in the House of al- Arqam, having completed the first stage of the Da’wah, he had to struggle against disbelief, even though he had clearly demonstrated his Prophethood through many miracles, for another eight years. All of this transpired without the Quraysh once giving any respite from torturing the Muslims, nor showing any signs of appeasing their harsh stance against Islam. As a result of the interaction between the Muslims and the Quraysh, the impact of the Da’wah spread throughout the Peninsula and became a subject on everyone’s lips; the pilgrims helped in spreading the news of the call amongst the Arab tribes. However, those Arabs remained mainly spectators and never moved one step towards Iman, as their main concern was not to upset the Quraysh. They avoided the Messenger of Allah (pbuh) in order not to clash with the Quraysh. This dangerous situation of the Messenger of Allah (pbuh) and the Sahabah made it evident that moving the Da’wah to the third phase in which Islam will be implemented is a must.