Waislamu hawakubaki nyuma ya dunia kwa sababu ya kushikamana kwao na Uislamu. Kinyume chake, kudorora kwao kulianza siku walipoacha kushikamana huku na Uislamu na kuruhusu utamaduni wa kigeni kuingia katika ardhi zao, na dhana za Kimagharibi kuchukua akili zao. Walidhoofika walipoacha uongozi wa kifikra wa Uislamu, wakapuuza da‘wah yake na kutumia vibaya hukumu zake (aHkam). Kwa hiyo, Waislamu lazima warudi kwenye mfumo wa maisha wa Kiislamu ikiwa wanataka naHDah (mwamko) utokee. Hata hivyo, hawataweza kurudi kwenye mfumo wa maisha wa Kiislamu isipokuwa wabebe da‘wah ya Kiislamu, kwa kubeba uongozi wa kifikra wa Uislamu, na kwa da‘wah hii waanzishe Dola ya Kiislamu, ambayo nayo itabeba uongozi wa kifikra wa Uislamu kwa kubeba wito wa Kiislamu.

The Muslims did not lag behind the world due to their adherence to Islam. On the contrary, their regression commenced the day they abandoned this adherence to Islam and they allowed the foreign culture to enter their lands and the Western concepts to occupy their minds. They declined when they abandoned the intellectual leadership of Islam, neglected its da’wah and misapplied its rules (aHkam). Therefore, the Muslims must resume the Islamic way of life if they want the revival (naHDah) to occur. However, they will not be able to resume the Islamic way of life unless they carry the Islamic da’wah by carrying the intellectual leadership of Islam, and establish, by this da’wah an Islamic State which in turn will carry the intellectual leadership of Islam by carrying the Islamic call.

Inapaswa kufahamika kwamba kubeba uongozi wa kifikra kwa kubeba da'wah ya Kiislamu ili kuwafufua Waislamu kunafanywa kwa sababu Uislamu pekee ndio unaoweza kuutengeneza ulimwengu, na ufufuo wa kweli hauwezi kupatikana bila Uislamu, iwe kwa Waislamu au kwa wengine. Ni juu ya msingi huu ambapo da'wah inapaswa kutekelezwa.

It should be noted that carrying the intellectual leadership by carrying the Islamic da’wah in order to revive the Muslims is undertaken because Islam alone can reform the world, and the true revival cannot be achieved without Islam, whether for the Muslims or others. It is on this basis that the da’wah should be carried out.

Da'wa lazima ibebwe kwenda duniani kama uongozi wa kifikra ambao mifumo yote hutokana nao, na juu ya uongozi huu ndipo mawazo yote hujengwa, na kutokana na mawazo hayo hutokea dhana zote zinazoathiri mtazamo wa mtu katika maisha, bila ubaguzi. Namna ya Kubeba Da'wa ya Kiislamu (Tareeqat Hamled Da'wah)

The da’wah must be carried to the world as an intellectual leadership from which all systems emanate, and upon this leadership all thoughts are built, and from such thoughts emanate all the concepts that influence one's viewpoint in life, without exception. The Way to Carry the Islamic Da'wah (Tareeqat Hamled Da'wah)

Da'wah inapaswa kubebwa leo kama ilivyofikishwa zamani, na iendelee kwa kufuata mfano wa Mtume ﷺ, bila kupotoka hata kidogo kutoka mbinu hiyo katika mambo yake ya jumla na ya kina. Hakuna haja ya kuzingatia tofauti ya wakati, kwa kuwa tofauti hiyo si chochote zaidi ya njia na namna. Lakini kiini na uhalisia wa maisha havijabadilika wala havitabadilika, bila kujali kupita kwa karne na kubadilika kwa watu na mahali.

The da’wah should be carried today as it was delivered in the past and should proceed in compliance with the example of the Messenger (saw) , without the slightest deviation from that method in its general and specific details. No regard should be given to the difference in time, for this difference amounts to nothing more than the means and forms. However, the essence and the reality of life has not and will not change, regardless of the passing of ages and changing of peoples and places.

Kwa hiyo, kubeba da'wah kunahitaji uwazi, ujasiri, nguvu, fikra makini, na kupinga kila kinachopingana na fikra (wazo) na tariqah (mbinu) ya Uislamu kwa kukikabili na kuonyesha uongo wake, bila kujali hali yoyote na matokeo yake.

Thus, carrying the da’wah demands frankness, courage, strength, thought and to challenge all that contradicts the fikrah and tareeqah (idea and method) of Islam by facing it and exposing its falsehood, irrespective of the situation and its consequences.

Kubeba na da'wah ya Kiislamu kunalazimu kwamba mamlaka kuu (siyadah) iwe ya itikadi ya Kiislamu, bila kujali kama inakubaliana au kutokubaliana na umma, na iwe wanaikubali au wanaikataa na kuipinga, au kama inaendana na desturi za watu au la.

Carrying the Islamic da’wah necessitates that the ultimate sovereignty (siyadah) belongs to the Islamic ideology, regardless of whether it agrees or disagrees with the masses and whether they accept it or reject it and oppose it, or whether it is in accordance with the people's customs or not.

Mbeba wa da'wah (hameled da'wah) hawabembelezi watu, hawanyenyekei watawala wala hajali desturi na mila za watu, wala hajali kama watu watamkubali au la. Badala yake lazima ashikamane na itikadi peke yake na kuieleza kikamilifu bila kuzingatia chochote isipokuwa itikadi hiyo. Hairuhusiwi kuwaambia wafuasi wa itikadi nyingine wadumu katika itikadi zao. Badala yake, wanaalikwa bila kulazimishwa kuikubali itikadi (ya Uislamu), kwa sababu da'wah inahitaji kwamba pasiwepo itikadi nyingine pamoja na Uislamu, na kwamba mamlaka yawe ya Uislamu peke yake.

The da’wah carrier (hameled da’wah) does not flatter the people, is not courteous to the authorities or cares for the people's customs and traditions, and does not give any attention to whether the people will accept him or not. Rather he must adhere to the ideology alone and solely express it paying no regard to anything except the ideology. It is not allowed to tell the followers of other ideologies to adhere to their ideologies. Instead, they are invited without compulsion to embrace the ideology (of Islam) because the da’wah requires that there be no other ideology alongside Islam and that the sovereignty be for Islam alone.

Yeye ndiye aliyemtuma Mtume Wake ﷺ kwa mwongozo na dini ya Haqq, ili aishinde dini zote nyingine, ingawa washirikina wanaweza kuchukia. [At-Tubah: 33]

"It is He who has sent His Messenger (saw) with the guidance and deen of Haqq, to prevail over all other religions even though the idolaters may abhor it." [At-Tubah: 33]

Mtume ﷺ alikuja duniani na Ujumbe wake na akautangazia dunia nzima waziwazi. Aliamini Ukweli ambao alikuwa akiwaalika watu kuufuata, na alitangaza vita dhidi ya watu wote, weusi na weupe, yaani kila mtu, bila kujali mila zao, desturi zao, dini zao, itikadi zao, watawala wao na umma wao. Hakujali chochote isipokuwa ujumbe wa Uislamu. Alianza da'wah kwa kuzikosoa miungu ya uongo ya Quraysh. Aliwapinga katika itikadi zao, akazikosoa hata alipokuwa peke yake, mwenye upweke, bila msaidizi wala silaha, isipokuwa imani yake isiyotikisika na yenye mizizi mirefu katika Uislamu aliokuwa akiwaalika kuufuata. Hakujali desturi za Waarabu, mila zao, dini zao wala itikadi zao. Katika hili, hakuwa mpole wala hakuwapa heshima yoyote.

The Messenger (saw) came to this world with his Message and openly challenged the whole world. He (saw) believed in the Truth he (saw) was inviting the people to and declared war against the red and black (people) i.e. everyone, irrespective of their traditions, customs, religions, doctrines, rulers and masses. He (saw) paid no attention to anything other than the message of Islam. He commenced the da’wah by discrediting the false deities of Quraysh. He (saw) challenged them in their doctrines, discredited them while he was alone, isolated, with no helper and no weapon except his unshakeable and deeply rooted conviction in Islam to which he was inviting. He (saw) did not care for the Arab customs, traditions, religions, or doctrines. In this respect, he (saw) was not courteous nor gave them any regard.

Vivyo hivyo hivyo, mlinganiaji wa da'wah lazima apinge kila kitu. Hii inajumuisha kupinga desturi, mila, mawazo na dhana potofu, pamoja na maoni ya umma yanapokuwa si sahihi, hata kama itamlazimu kupambana nayo. Lazima apinge itikadi na dini, ingawa anaweza kukabiliwa na ushabiki wa wafuasi wake na uadui wa wale wanaoshikilia upotoshaji wao.

Similarly, the da’wah carrier has to challenge everything. This includes challenging the customs, traditions, erroneous thoughts and concepts, the public opinion when it is wrong even if he has to struggle against it. He has to challenge the doctrines and religions despite the fact that he might be exposed to the fanaticism of their followers and the hostility of those who stick to their distortions.

Kufikisha da'wah kunahitaji kujali utekelezaji kamili wa sheria za Uislamu bila kupunguza hata kidogo. Mbeba da'wah hakubali makubaliano ya kusitisha vita wala upunguzaji, uzembe au kuahirisha jambo. Badala yake, anashikilia jambo hilo kwa ujumla na kulimaliza kwa uamuzi mara moja. Hakubali uombezi wowote unaoweza kuzuia ukweli. Rasulullah ﷺ hakukubali ombi la ujumbe wa Thaqif wa kuruhusiwa kuendelea kuwa na sanamu yao, Allat, kwa miaka mitatu kabla ya kubomolewa, wala hakuwasamehe swala kama sharti la kuingia Uislamu. Pia alikataa kuiacha Allat kwa miaka miwili au kwa mwezi mmoja kama walivyotaka. Alikataa ombi hili kwa uthabiti na uamuzi, bila kusita wala kulegeza msimamo. Hii ni kwa sababu mwanadamu lazima aamini au asiamini; mwisho wa yote, matokeo ni Peponi au Motoni. Hata hivyo, Rasulullah ﷺ alikubali ombi lao la kutobomolewa sanamu yao kwa mikono yao wenyewe. Badala yake, aliwaagiza Abu Sufyan na al-Mughirah ibn Shu'abah wao ndio wailenge. Hakukubali kabisa chochote kidogo kuliko 'aqeedah kamili na kile inachohitaji katika utekelezaji. Kuhusu njia na namna za kutekeleza jambo hili, Rasulullah ﷺ aliyakubali kwa sababu hazihusiani na asili ya 'aqeedah ya Kiislamu. Kwa hiyo, tahadhari lazima ichukuliwe katika kufikisha da'wah ya Kiislamu ili kuhifadhi ukamilifu wa wazo na ukamilifu wa utekelezaji wake bila maelewano yoyote katika fikrah na Tareeqah. Hakuna ubaya kutumia wasa'il (njia) yoyote inayohitajika.

Delivering the da’wah requires a concern for the complete implementation of the rules of Islam without the slightest concession. The carrier does not accept any truce nor concession, negligence or postponement. Instead, he maintains the matter as a whole and definitively settles it immediately. He does not accept any intercession which would obstruct the truth. Rasool Allah did not accept the request of Thaqif's delegation to be allowed to retain their idol, Allat, for three years before it was demolished, neither did he exempt them from prayer, as pre-conditions for embracing Islam. He refused also to leave Allat for two years or for one month as they had demanded. He refused this request firmly, and decisively, without any hesitation or leniency. This is simply because man has to either believe or not, after all, the result is either Paradise or Hell. However, Rasool Allah did accept their request not to have them demolish their idol by their hands. Instead, he asked Abu Sufyan and al- Mughirairah ibn Shu'abah to demolish it. He definitely did not accept anything less than the complete ‘aqeedah and what it requires of implementation. As for the means and forms of carrying this implementation, the Rasool of Allah accepted them because they are not connected with the nature of the Islamic ‘aqeedah. Therefore, care must be taken in delivering the Islamic da’wah to preserve the completeness of the idea and the completeness of its implementation without any compromise in the fikrah and Tareeqah. There is no harm in using any wasa'il (means) it demands.

Kubeba na dawa ya Kiislamu kunahitaji kila moja ya matendo yake kufanywa kwa lengo maalum. Mbeba dawa anapaswa daima kufahamu lengo hili na kufanya kazi kuelekea kulitimiza, akijitahidi bila kuchoka ili alitekeleze. Kwa hiyo, mbeba dawa hataridhika na fikra zisizo na vitendo, na atazichukulia kuwa ni falsafa ya kulewesha na ya kufikirika tu. Vilevile, hataridhika na fikra na vitendo visivyo na lengo lolote, akizichukulia kuwa ni mzunguko wa ond unaomalizikia katika kutojali na kukata tamaa. Badala yake, mbeba dawa ya Kiislamu lazima asisitize kuunganisha fikra na vitendo, na kuviunganisha vyote viwili katika kufanya kazi kwa lengo maalum ambalo litatimizwa kwa njia ya vitendo na kuletwa kuwa halisi.

Carrying the Islamic da’wah necessitates that every one of its actions be undertaken for a specific objective. The carrier should always be aware of this aim and work towards achieving it, exerting himself relentlessly to fulfil it. Therefore, the carrier would not be satisfied by thought without action and would deem it to be a hypnotic and fanciful philosophy. Likewise, he would not be satisfied by thought and action devoid of any objective, considering this to be a spiral motion which ultimately ends in apathy and despair. Instead, the da’wah carrier has to insist upon connecting the thought with action and uniting the two in working for a specific objective which will be fulfilled in a practical manner and be brought into existence.

Mtume Muhammad ﷺ aliongoza fikra za Uislamu huko Makka. Alipogundua kwamba jamii ya huko haitaifanya Uislamu kuwa mfumo wa jamii, alianza kuiandaa jamii ya Madina. Huko Madina, alianzisha Dola, na kwa hivyo akatekeleza Uislamu, akaufikisha ujumbe wake, na kuiandaa Ummah kuufikisha baada yake na kuendelea kwa njia ile ile aliyoiweka. Kwa hiyo, kubeba da'wah ya Kiislamu katika hali ambapo hakuna Khalifa, kunapaswa kujumuisha wito wa Uislamu na kurejesha mtindo wa maisha ya Kiislamu kwa kufanya kazi ya kuanzisha Dola ya Kiislamu inayotekeleza Uislamu na kuufikisha ujumbe wake duniani. Hivyo, da'wah hubadilika kutoka wito ndani ya ummah wa kurejesha mtindo wa maisha ya Kiislamu, kuwa wito kwa dunia unaofanywa na Dola ya Kiislamu, na kutoka da'wah ya ndani ya ulimwengu wa Kiislamu kuwa da'wah ya ulimwengu wote.

Rasool Allah (saw) carried the intellectual leadership of Islam in Makkah. When he realised that the society there would not make Islam the system of society, he began preparing the society of Madinah. In Madinah, he established the State, thereby implemented Islam, carried its message, and prepared the Ummah to convey it after him and to proceed in the same way he had traced. Therefore, carrying the Islamic da’wah in the situation where there is no Khaleefah, should include the call for Islam and the resumption of the Islamic way of life by working to establish the Islamic State which implements Islam and carries its message to the world. Thus, the da’wah is transferred then from a call within the ummah to resume the Islamic way of life to a call to the world carried out by the Islamic State, and from a local da’wah within the Islamic world to a universal da’wah.

Wito wa Uislamu unapaswa kwa uwazi kujumuisha kusahihisha itikadi zilizoenea, kuimarisha uhusiano na Allah (SWT), na unapaswa kutoa suluhisho kwa matatizo ya watu, ili da'wah iwe hai katika nyanja zote za maisha. Mtume ﷺ alikuwa akiwasomea watu wa Makka aya zifuatazo:

The call to Islam should clearly include correcting the prevalent doctrines, strengthening the relationship with Allah (swt), and it should provide solutions for the problems of the people, so that the da’wah becomes vivid in all fields of life. The Prophet (saw) would recite to the people of Makkah the following verses:

"Na aangamie mikono ya Abu Lahab." [Al-Masad: 1]

"Perish the hands of Abu Lahab." [Al-Masad: 1]

Hakika huu ni ujumbe wa Mtume mtukufu ﷺ. Si maneno ya mshairi. Ni kidogo mno mnachoamini. [Al-Haqqah: 40-41]

"This is verily the word of an honourable Messenger (saw). It is not the words of a poet. Little it is that you believe." [Al-Haqqah: 40-41]

"Ole wao wenye kupunja, ambao wanapojipimia kutoka kwa watu huchukua kipimo kamili, lakini wanapowapimia watu au kuwapimia uzito, hupunguza kile kilicho haki yao." [Al- Mutaffifin: 1-3]

"Woe to those who deal in fraud, those who when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due." [Al- Mutaffifin: 1-3]

"Kwa hakika wale walioamini na kutenda mema watakuwa na mabustani yanayopita mito chini yake; hiyo ndiyo furaha kubwa (kutimia kwa kila hamu)." [Al-Buruj: 11] Huko Madina, alisoma:

"For those who believe and do righteous deeds will be gardens beneath which rivers flow; that is the great salvation (the fulfilment of all desires)." [Al-Buruj: 11] In Madinah, he recited:

Shikeni swala na mtoe zakat mara kwa mara. [Al-Baqarah: 43]

"Establish prayer and practice regular charity." [Al-Baqarah: 43]

Pia alisoma:

He also recited:

"Tokeni (mkiwa na vifaa vyepesi au vizito), na pigeni jihadi kwa mali zenu na nafsi zenu katika njia ya Allah." [At-Tawba: 41] Na alikuwa akisoma:

"Go forth (whether equipped) lightly or heavily, and strive and struggle with your property and yourselves in the cause of Allah." [At-Tauba: 41] And he would recite:

"Enyi mlioamini, mnapoaminiana deni kwa muda uliowekwa, liandikeni kwa maandishi." [Al-Baqarah: 282]

"O you who believe, when you deal with each other in a debt for a fixed period of time, reduce it to writing." [Al-Baqarah: 282]

"Ili lisiwe, (tu), mzunguko kati ya matajiri miongoni mwenu." [Al-Hashr: 7]

"In order that it does not become (merely) a circuit between the wealthy among you." [Al-Hashr: 7]

Hawawi sawa wenyeji wa Motoni na wenyeji wa Peponi. Wenyeji wa Peponi ndio wenye kufuzu. [Al-Hashr: 20]

"Not equal are the Companions of the Fire and the Companions of the Garden. The Companions of the Garden are the victorious." [Al-Hashr: 20]

Kwa hiyo, da'wa ya Kiislamu inapaswa kuwafikishia watu mfumo ambao kwa huo watatatua matatizo ya maisha yao ya kila siku. Hii ni kwa sababu siri ya mafanikio ya da'wa ya Kiislamu ni kwamba ina uhai na inamzungumzia mwanadamu kwa namna kamili kama binadamu, hivyo ikileta mabadiliko kamili na ya msingi ndani yake.

Accordingly, the Islamic da’wah should carry to the people the system by which they are to solve their daily life's problems. This is because the secret to the success of the Islamic da’wah is that it is vivid and addresses man in a comprehensive manner as a human being, thereby bringing about a comprehensive and radical change in him.

Haiwezekani kwa wabebaji wa da'wah kutekeleza wajibu wao na kutimiza majukumu yao kwa ufanisi, isipokuwa wakiwa wamejenga ndani yao msukumo wa kutafuta ukamilifu na uadilifu. Wanapaswa kutafuta ukweli daima, na kuchunguza kwa kina kila kitu wanachokijua ili kusafisha uelewa wao (wa mambo) kutoka kwa fikra za kigeni, na kuondoa kutoka kwa uelewa huo chochote kinachofanana nacho kimaana ambacho huenda kikashikamana nao. Hili ndilo litakalofanya fikra wanazozibeba ziwe safi na zenye uwazi. Usafi na uwazi wa fikra ndiyo dhamana pekee ya mafanikio ya Uislamu na kuendelea kwa mafanikio hayo.

It is impossible for the da’wah carriers to carry out the responsibility and to effectively discharge their duties unless they rooted within themselves the motivation towards perfection and completeness. They should constantly search for the truth, continuously scrutinize all that they know in order to purify their understandings (of issues) from any alien thoughts, and remove away from these understandings anything close to them (in meaning) that might possibly stick to them. This will keep the idea they carry, pure and clear. The purity and clarity of the thoughts is the only guarantee for Islam's success and the continuity of this success.

Wabeba wa da'wah wanapaswa kubeba jukumu hili kama wajibu kutoka kwa Allah (SWT). Wanapaswa kulianza kwa bidii na furaha, wakitarajia radhi za Allah (SWT). Hawapaswi kutafuta kwa kazi yao malipo yoyote ya kidunia wala kutarajia sifa kutoka kwa watu. Wasitambue jambo lolote isipokuwa kutafuta radhi za Allah (SWT).

The da’wah carriers have to carry this duty as an obligation from Allah (swt). They have to embark upon it enthusiastically and delightedly expecting the pleasure of Allah (swt). They must not seek for their work any worldly reward or expect praises from people. They must acknowledge nothing except the pursuit of the pleasure of Allah (swt).