Allah (SWT) alimwamuru Mtume ﷺ:

Allah (swt) ordered the Prophet (saw):

Ewe uliyejifunika nguo, simama uonye, na mtukuze Mola wako!

“O you wrapped in garments, arise and warn, your Lord Magnify!” (TMQ al-Mudathir, verse 1-3)

Imamu Abu Ja’far At-Tabari anasema: “Mwenyezi Mungu alimwamuru Mtume ﷺ asimame kuwaonya watu kwamba Mwenyezi Mungu atawaadhibu kwa kutokumshukuru Mola wao na kwa kuabudu miungu ya uongo na masanamu badala ya Yeye aliyewaumba na kuwapa riziki yao ya kila siku. Pia alimwamuru ﷺ awaambie juu ya neema ya Mola wake kwake mwenyewe, kwa maneno, ‘Na kwa neema ya Mola wako, zungumza.’” Kwa mujibu wa Ibn Ishaq, hii ilikuwa Utume wake.” (at-Tareekh at Tabari Vol. 6 Par 1156).

Imam Abu Ja’far At-Tabari comments: “Allah commanded the Prophet (saw) to rise up to warn the people that Allah would punish them for ingratitude to their Rabb and their worship of the false gods and the idols to the exclusion of Him who created them and gave them their daily bread. He (saw) was also to tell them of his Lord’s bounty to himself, with the words, “Of the bounty of your Lord let your discourse be..” According to Ibn Ishaq this was his Prophethood (at-Tareekh at Tabari Vol. 6 Par 1156).

Baada ya aya hii kuteremshwa, Mtume ﷺ aliwahutubia watu wake ili kueneza Da'wah yake. Alianza kuwaonya wakubali Uislamu, wakubali Tawhidi (umoja) wa Allah, Muumba (Al-Khaliq) na Mfalme (Al-Malik) asiye na washirika, na wakubali uongozi wake ﷺ. Hakufanya hivyo kwa kupinga yeyote miongoni mwa Quraysh, wala kupinga mtindo wao wa maisha, bali kwa kuwaeleza Aqeedah ili waikubali. Wakiikubali, basi angewalea katika Uislamu kadiri Aya za Qur'ani zilivyokuwa zikiteremka.

It was after this Ayah was revealed that the Prophet (saw) addressed his people to carry his Da’awah. He started to warn them to embrace Islam, accept the Tawheed (oneness) of Allah, the Khaliq (Creator) and the Malik (Sovereign) with no partners, and to accept his (saw) leadership. He did this not through challenging any of the Quraysh, nor through challenging their way of life, rather through expressing the Aqeedah to them for them to embrace it. If they did then he would culture them with Islam as the Ayaat of the Qur’an came down.

Awamu hii ya da'wah ya Mtume ﷺ ilidumu kwa miaka mitatu, na yeye ﷺ alirudia mara kwa mara vitendo viwili vilivyoamriwa, ingawa alitumia mitindo mingi tofauti. Hivyo wakati mwingine aliwaalika watu nyumbani kwake, na wakati mwingine alitembelea watu majumbani mwao. Wakati mwingine alizungumza nao sokoni, na kuna riwaya nyingi zinazohusu jambo hili. Hata hivyo, alirudia mara kwa mara vitendo viwili: kuwaalika watu waukubali Uislamu, na kujenga ufahamu imara na imani katika Laa ilaha illa Allah kwa wale waliokubali ujumbe wake.

This phase of the Prophet’s (saw) Da’awah lasted for three years and he (saw) repeatedly undertook the two actions commanded although he utilised many different styles. So at times he (saw) invited people to his house, at other times he visited them. At other times he (saw) discussed with them at the markets and there are many narration’s pertaining to this. However, he (saw) repeatedly undertook two actions, inviting people to embrace Islam, and building the strong understanding and Iman in Laa ilaha ill Allah, amongst those who accepted his message.

Jambo muhimu hapa ni kwamba katika hatua hii hakukuwa na Ahkam za Swalah, wala Ahkam za Funga au Sadaka zilizoteremshwa. Da'awah waliyopewa haikuwa wito wa ibada ya kitendo fulani, bali ulikuwa wito wa Aqeedah. Aqeedah ambayo ilikuwa inakwenda kubadilisha kabisa mtazamo wao kuhusu jinsi ya kuishi katika Dunia hii. Hawakuishi tena kwa ajili ya masanamu, wala hawakutenda kwa ajili ya Dunia hii peke yake, wala kwa ajili ya kutimiza matamanio yao tu. Badala yake, sasa walitambua uhalisia wa kuwepo kwao na kwamba madhumuni yake ni Akhera, na hivyo ilimpasa kuishi maisha kwa namna ambayo Allah (SWT) amewaamulia.

An important point to note here is that there were no Ahkam of Salah, nor Ahkam of fasting or Sadaqah revealed at this point. The Da’awah that was given to them was not to call to a ritual rather it was to an Aqeedah. An Aqeedah that was radically going to change their view to how they should live in this Dunya. They no longer lived for the idols, they no longer acted purely for the sake of this Dunya alone, nor merely to satisfy their desires. Rather they now realised their true existence and its purpose was for the Akhirah (Hereafter) and therefore they had to live life in the manner that Allah(swt) decided for them.

Kwa hiyo, Maswahaba (ra) walikuwa tayari tangu siku ya kwanza ya kuingia kwao katika Uislamu kutoa kila kitu kwa ajili ya Dini. Bilal (ra), mtumwa wa Kihabeshi, aliwekwa juani chini ya jiwe kubwa lililokuwa likiwaka moto. Sumayyah (ra) alitoa uhai wake, na vivyo hivyo Yaasir (ra). Hii ndiyo ilikuwa imani thabiti na isiyoyumba waliyokuwa nayo. Pia walielewa wajibu wao kama wabebaji wa Dini.

Therefore, the Sahabah (ra) were prepared from day one of embracing Islam to sacrifice everything for the sake of the Deen. Bilal (ra) the Ethiopian slave was placed in the hot burning sun under a large boulder. Sumayah (ra) gave her life, as did Yaasir (ra). This was the strong and unshakable Iman they had. They also understood their responsibility as the carriers of the Deen.

Ili kufafanua zaidi, aya za mwanzo za Qur'an zilikuwa zikiwakumbusha daima mafanikio ambayo Allah (SWT) angewapa pamoja na wajibu wao. Imepokewa kutoka kwa Ibn Mas'ud (RA) kwamba aya hiyo ilipoteremka,

To further illustrate this, the early verses of the Qur’an would always remind them of the success that Allah (swt) would grant them as well as their responsibility. It has been narrated from Ibn Mas’ud (ra) that when the Ayah,

"Hii si kitu kingine zaidi ya ukumbusho kwa wanadamu, majini na kila kilichopo" (TMQ al-Qalam, aya 52) ilipoteremshwa, walijua hata wakati huo, ingawa walikuwa kundi dogo la Waislamu, kwamba Uislamu ungetawala dunia (Jami'u al Bayan an Ta'wil ul Qur'an cha Imam at-Tabari).

“This is nothing but a reminder to mankind, Jinn and all that exists”(TMQ al-Qalam, verse 52) was revealed they knew then, even though they were a small handful of Muslims at that time, that Islam would come to dominate the world (Jami’u al Bayan an Ta’wil ul Qur’an by Imam at-Tabari).

Kwa kweli, wakati Washirikina walipokutana na Waislamu, walikuwa wakiwadhihaki kwa kejeli, wakisema: "Hawa ndio wenye ardhi watakaoshinda Kisra (wa Persia) na Kaisari (wa Roma)" (Raheeq ul-Makhtoom). Hata hivyo, hali hii ilikuwepo mwanzoni kwa sababu Quraysh hawakuona kwa Waislamu tishio lolote la kweli.

In fact, when the Mushrikeen would meet the Muslims they would scorn them by jeering, saying “Here are the masters of the Earth who will defeat Chosroes (of Persia) and Caesar (of Rome)” (Raheeq ul-Makhtoom). This was, however, initially the case as the Quraysh did not see in the Muslims any real threat.

Kwa hiyo Mtume ﷺ alikuwa akiwalingania watu kwenye Uislamu na alikuwa akiwalea waliosilimu kwa ufahamu thabiti, kwamba imani yao ni ushindi katika dunia hii na furaha katika Akhera.

Hence the Prophet (saw) would call the people to Islam and would culture those who embraced Islam with the firm understanding, Iman in the victory in this world and felicity in the Akhirah.

Mfano wa jinsi Umar ibn al-Khattab (ra) alivyosilimu baada ya kugundua kwamba dada yake, pamoja na mumewe, walikuwa wakifundishwa kwa siri na Khabbab ibn Arrat (ra), kisha akakutana na Qur'an, umesimuliwa vizuri na Ibn Hisham (Juzuu 1/343). Pia kuna mafunzo ya siri ya Maswahaba (ra) nyumbani kwa al-Arqam.

The example of how Umar ibn al Khattab (ra) embraced Islam upon finding out that his sister, and her husband, were privately being cultured by Khabbab ibn Arrat (ra) and then coming across the Qur’an has been well narrated by Ibn Hisham (Vol. 1/343). As well as the private culturing of the Sahabah (ra) in the house of al-Arqam.

Alifanya vitendo hivi kwa muda wa miaka mitatu, hadi Allah (SWT) alipomwamuru vinginevyo ﷺ. Hii ndiyo tunayolazimika kuiga kama sehemu ya mbinu ya kusimamisha Uislamu.

He (saw) persisted in these actions for three years until Allah (swt) ordered him otherwise. This is what we are obligated to emulate as part of the method to establish Islam.

Kwa hiyo, vitendo muhimu katika awamu ya kwanza ya Da'wah ni:

Hence, the key actions in the first phase of the Da’awah are:

i) Kuwaita watu kwenye Uislamu si kwa nguvu bali kwa mazungumzo ya kiakili.

i) Calling people to Islam not through force but intellectual discourse.

ii) Kuwalea watu waliojibu kwa uelewa thabiti wa Dini hii na imani thabiti ili waweze kubeba da'wah na kutwika majukumu yake.

ii) Culturing those who responded with a strong understanding of this Deen and strong Iman in order to carry the Da’awah and shoulder its responsibilities.

Kwa hiyo, kutokana na kanuni za Shari'ah, chama cha kisiasa cha Kiislamu kingelazimika kutekeleza majukumu haya ya kubeba mwito wa kifikra wa Uislamu, kueneza dhana sahihi, na kuonyesha upotofu wa dhana potofu.

Therefore, from the Shari’ah rules, the Islamic political party would be obliged to undertake these tasks of carrying the intellectual call of Islam, spreading the correct concepts and illustrating the fallacy of the erroneous concepts.

Pia inahitaji kujitahidi kuijenga miili yake na viungo vyake ili viweze kuhimili majukumu ya kubeba Da'wah ya Uislamu kwa imani thabiti kwa Allah, Dini Yake, na kurejeshwa kwa Uislamu.

It would also need to seek to build its body and its members so they become capable of withstanding the responsibilities of carrying the Da’awah of Islam with firm Iman in Allah, His Deen and the resumption of Islam.

Ingehitaji kubadilisha kabisa tabia za Waislamu watakaochukua jukumu la kulingania Da'wah ya Kiislamu, ili ziendane na utu wa Kiislamu. Kama Mtume ﷺ alivyosema katika Hadith moja: "Hakuna miongoni mwenu aliyefikia Iymani mpaka matamanio yake yawe sawa na nilichokuja nacho (kutoka kwa Mwenyezi Mungu)" (amesimulia Imam al-Isfahani katika Kitab al-Hujja, na Imam al-Nawawi amethibitisha usahihi wake katika kitabu chake Arba'een).

It would need to radically change the personalities of those Muslims who were going to take up the responsibility of carrying the Islamic Da’awah to be in line with the Islamic personality. As the Prophet (saw) stated in one Hadith, “No one of you has attained Iman until his inclinations are in accordance to what I have brought (you)” (narrated by Imam al-Isfahani in Kitab al-Hujja and authenticated by Imam al-Nawawi in his Arba’een).