Qur'ani na Sunna pia zimeeleza wazo la da'wah kwa maneno haya: kuhimizana kwenye haki (tawaasi); kutumwa kutoa habari njema (tabsheer) na kuonya (indhar); kubainisha haki, kutoa ushauri (naseeha) na kuwakumbusha watu, na kujadiliana na watu wa Kitabu kwa njia iliyo bora, pamoja na kufanya Jihaad katika njia ya Allah, na kazi ya kuifanya dini ishinde. Na yapo mengi zaidi ya mifano hii.

The Qur’an and Sunnah have also expressed the idea of da’wah with the terms; recommending one another to the truth (tawaasi); sending to give good tidings (tabsheer) and to warn (indhar); to clarify the truth, advising (naseeha) and reminding the people, and debating with the people of the Book with the best manner, and performing Jihaad in the path of Allah , and the work to make the deen prevail. And there are many more examples.

Alisema, "Naapa kwa Al-'Asr (zama). Hakika! Mwanadamu yumo katika hasara, isipokuwa wale walioamini na kutenda mema, na kusihiana kwa haki, na kusihiana kwa subira." [TMQ 103:1-3] Alisema, "Na hatukukutuma wewe (Ee Muhammad ﷺ) ila kuwa mbashiri na mwonyaji kwa watu wote, lakini watu wengi hawajui." [TMQ 34:28] Pia alisema, "Na hatukumtuma Mtume yeyote ila kwa lugha ya watu wake, ili awabainishie (Ujumbe)." [TMQ 14:4] Alisema, "Hakika hii (Qur'an) si chochote ila ni Ukumbusho kwa viumbe vyote (wanadamu na majini)." [TMQ 81:27] Alisema, "Na hakika hii (Qur'an) ni ukumbusho kwa ajili yako (Ee Muhammad ﷺ)

He said, “By Al-’Asr (the time). Verily! Man is in loss, except those who believe and do good deeds, and recommend one another to the truth, and recommend one another to sabr (patience).” [TMQ 103:1-3]. He said, “And We have not sent you (O Muhammad ) except as a giver of glad tidings and a warner to all mankind, but most of men know not.” [TMQ 34:28] He also said, “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.” [TMQ 14:4]. He said, “Verily, this (the Qur’an) is but a Reminder to (all) the worlds (mankind and jinn)’” [TMQ 81:27]. He said, “And verily, this (the Qur’an) is indeed a Reminder for you (O Muhammad )

...na watu wako, nawe utaulizwa (kuhusu hilo).” [TMQ 43:44]. Akasema, “… na jadiliana nao kwa namna iliyo bora zaidi.” [TMQ 16:125]. Akasema, “Na piganeni nao mpaka pasiwepo tena Fitnah (ukafiri wa kumshirikisha Allah na kuabudu wengine pamoja Naye) na dini (ibada) yote iwe ni ya Allah peke Yake.” [TMQ 8:39]. Akasema, “Yeye ndiye aliyemtuma Mjumbe Wake (Muhammad ﷺ) pamoja na uongofu na dini ya haki ili aidhihirishe juu ya dini (mifumo ya maisha) zote, ijapokuwa washirikina wanachukia.” [TMQ 61:9] Rasuli wa Allah ﷺ alisema, “Hakika dini ni nasaha.” Akaulizwa, “Kwa nani, ee Rasuli wa Allah?” Akasema: “Kwa ajili ya Allah, Kitabu Chake, Mjumbe Wake, maimamu wa Waislamu na watu wa kawaida” [walikubaliana juu yake]. Sulayman b. Buraydah alipokea kutoka kwa baba yake aliyesema, “Rasuli wa Allah ﷺ alipomteua mtu yeyote kuwa kiongozi wa jeshi au msafara wa uvamizi, alikuwa akimwusia amche Allah (katika mambo yake binafsi) na awatendee wema Waislamu waliokuwa pamoja naye. Alikuwa akisema, ‘Piganeni kwa jina la Allah na katika njia ya Allah. Pigeni wale wasiomwamini Allah. Mnapokutana na adui zenu miongoni mwa washirikina, wakualikeni katika njia tatu za kutenda.

and your people, and you will be questioned (about it).” [TMQ 43:44]. He said, “… and argue with them in a way that is better.” [TMQ 16:125]. He said, “And fight them until there is no more Fitnah (disbelief ie worshipping others beside Allah) and the deen (worship) will all be for Allah alone.” [TMQ 8:39]. He said, “He it is Who has sent His Messenger (Muhammad ) with the guidance and the religion of truth to make it prevail over all (other) Deens (ways of life) even though the mushrikeen hate (it).” [TMQ 61:9] The Rasool of Allah said, “Verily, the deen is advice.” He was asked, “To whom O Rasool of Allah ?” He said: “For Allah, His Book, Messenger, imaams of the Muslims and the masses” [agreed upon]. Sulayman b. Buraydah reported on the authority of his father who said, “When the Rasool of Allah appointed anyone as leader of an army or raiding expedition he would exhort him to fear Allah (in his private matter) and to be good to the Muslims who were with him. He would say, ‘Fight in the name of Allah and in the cause of Allah. Fight against those who do not believe in Allah. When you meet your enemy from the Mushrikeen, invite them to three courses of action.

Ikiwa watajibu kwa mojawapo kati ya hayo, basi yapokee kutoka kwao na jizuie kuwadhuru kwa namna yoyote. Waalike kuukubali Uislamu; wakikujibu, basi yapokee kutoka kwao na uache kupigana nao ...’” [Imepokewa na Muslim]. Imepokewa kutoka kwa Rasuli wa Allah ﷺ kwamba alisema: “Allah na aangaze uso wa mja aliyesikia kauli yangu, akaihifadhi, akaielewa na kuifikisha. Kwani inaweza kutokea mtu akabeba Fiqh (elimu ya sheria) bila kuwa faqeeh (mwenye elimu ya kina). Pia inaweza kutokea mtu akaibeba Fiqh na kuifikisha kwa mtu aliye na Fiqh kubwa kuliko yeye.” [Imepokewa na Tirmidhi] Kwa njia hii, aya na hadithi zote zimethibitisha jambo lile lile, hata kila aya au hadithi imebeba ndani yake da‘wah. Da‘wah inamhusu kila mtu, na Waislamu wote wanapaswa kuibeba kulingana na uwezo wao.

If they respond to any one of them, accept it from them and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them ...’” [Reported by Muslim]. It has been narrated from the Rasool of Allah that he said, “May Allah illuminate the face of a servant who heard my statement, so he memorised, understood and conveyed it. For it may occur somebody carries Fiqh (knowledge) without being a faqeeh (knowledgeable). It may also occur that somebody carries Fiqh to somebody who is of greater Fiqh than him.” [Reported by Tirmizi] In this manner the ayaat and ahadeeth have all corroborated the same issue such that each ayah or hadeeth carries the da’wah within it. The da’wah includes everyone, and all the Muslims should undertake it according to ability.

Tukiangalia aya ambazo zinahusu tu kuamrisha mema na kukataza maovu, na si aya nyingine za da'wah, kwa mfano, tutaona kwamba aya hizi zimetufahamisha kwamba nguzo hii kubwa katika Uislamu lazima ihusishe Waislamu wote. Aya, kuhusiana na Mtume ﷺ ambaye ndiye mfano wetu na kielelezo chetu, inasema: "… anawaamrisha mema na kuwakataza maovu; anawahalalishia vizuri vyote (yaani mambo yote mema na halali) na anawaharamishia maovu yote (mambo yote mabaya na haramu)…" [TMQ 7:157].

If we come to the verses which only relate to enjoining the ma’roof and forbidding the munkar and not other verses of da’wah, by way of example, we will see that these verses have informed us that this great pillar in Islam must include all the Muslims. The verse, in respect to the Prophet who is our example and model, says; “… he commands them with the Ma’roof and forbids them from the Munkar; he allows for them as lawful the tayyibaat (ie all good and lawful things) and forbids to them as unlawful the khabaa’ith (all evil and unlawful things)…” [TMQ 7:157].

Hii inafafanua kukamilika kwa Ujumbe Wake. Yeye ndiye ambaye kupitia ulimi wake Allah aliamuru kila jema na akakataza kila ovu, akahalalisha kila tayyib (kitu kilicho halali) na akaharamisha kila khabeeth (kitu kilicho haramu).

This clarifies the completion of His Message. He is the one on whose tongue Allah ordered every good and forbade every evil, allowed every tayyeb (lawful thing) and prohibited every khabeeth (unlawful thing).

Kuhusu Ummah, aya zinasema: “Mmekuwa umma bora kabisa iliyotolewa kwa wanadamu; mnaamrisha mema (ma'roof) na mnakataza maovu (munkar), na mnamwamini Allah...” [TMQ 3:110] Ummah hapa inajumuisha Waislamu wote, kama watu binafsi, kama makundi, na kama watu wenye mamlaka, kiasi kwamba wanajukumika na kuamrisha kila ma'roof na kukataza kila munkar.

In relation to the Ummah the verses say, “You are the best of peoples ever raised up for mankind; you enjoin the ma’roof and forbid the munkar, and you believe in Allah...” [TMQ 3:110] The Ummah here includes all Muslims, as individuals, groups and people of authority such that they undertake the enjoining of every ma’roof and forbidding of every munkar.

Kuhusu watu binafsi, aya zinasema: "Waumini, wanaume kwa wanawake, ni awliya (wasaidizi, marafiki, walinzi) wa wenzao; wanaamrisha mema na wanakataza maovu..." [TMQ 9:71] Al-Qurtubi alisema: "Allah alifanya kuamrisha mema na kukataza maovu kuwa ndicho kinachowatofautisha waumini na munafiqeen (wanafiki). Hivyo inaonyesha kwamba sifa mahususi zaidi ya waumini ni: kuamrisha mema na kukataza maovu, na kilicho kichwani mwake ni da'wah kwa Uislamu." [Tafseer al-Qurtubi 4/47] Kuhusu makundi na vyama, aya zinafafanua aina ya kazi yao, kama aya isemavyo: "Na pawe kati yenu kundi linalolingania kheri yote (Uislamu), linaamrisha mema na linakataza maovu. Na hao ndio wenye kufaulu." [TMQ 3:104] Kuhusu watu wenye mamlaka, aya inasema: "Hao (watawala wa Kiislamu) ambao, tukiwapa mamlaka katika nchi, wanasimamisha Swalah na kutoa Zakah na wanaamrisha mema na kukataza maovu. Na kwa Allah ndipo penye mwisho wa mambo yote." [TMQ 22:41] Qur'an imefafanua kwamba da'wah inapaswa kuwa kwa Uislamu: "Na pawe kati yenu kundi linalolingania kheri yote (Uislamu)..." [TMQ 3:104]; "Na nani aliye dhalimu zaidi kuliko yule anayezua uongo juu ya Allah, hali anaitwa kwenye Uislamu?" [TMQ 61:7] "Na hakika wewe (ee Muhammad ﷺ) unawaita kwenye Njia iliyonyooka." [TMQ 23:73] Qur'an pia imefafanua kwamba da'wah inapaswa kuwa kwa Allah: "Na nani aliye bora zaidi kwa kauli kuliko yule anayelingania kwa Allah..." [TMQ 41:33]; "Sema (ee Muhammad ﷺ): 'Hii ndiyo njia yangu; ninalingania kwa Allah kwa ujuzi thabiti, mimi na yeyote aliyenifuata.'" [TMQ 12:108] Qur'an imefafanua kwamba da'wah inapaswa kuwa kwa kuhukumu kwa yale aliyoteremsha Allah: "Na wanapoitwa kwa Allah na Mtume Wake ili awahukumu baina yao, tazama! kundi miongoni mwao linakataa (kuja) na kugeuka." [TMQ 24:48]; “Maneno pekee ya Waumini, wanapoitwa kwa Mwenyezi Mungu na Mtume Wake ili awahukumu baina yao, ni kusema: ‘Tumesikia na tumetii.’” [TMQ 24:51]; “…Wanaitwa kwenye Kitabu cha Mwenyezi Mungu ili kutatua mzozo wao, kisha kundi miongoni mwao hugeuka, nao wanachukia.” [TMQ 3:23] Kuamrisha mema na kukataza maovu ni fardhi ‘ala al-kifaayah (wajibu wa kutosheleza) na baadhi yao wamewajibishwa kwa namna maalum, na anayeyatekeleza atalipwa thawabu, na anayeyaacha hatasamehewa mpaka lipatikane kutekelezwa kwake, kwa kuwa Mwenyezi Mungu amefanya “wokovu” kuwa matokeo ya kutekeleza wajibu huo, na “adhabu” kuwa matokeo ya kuuacha. Alisema: “Basi walipoisahau yale waliyokumbushwa, Sisi tuliwaokoa wale waliokataza maovu, lakini tukawakamata wale waliodhulumu kwa adhabu kali, kwa sababu walikuwa wakifanya uasi.” [] Kwa kuwa Imani ndiyo mema ya juu kabisa na msingi wa kila jema, basi kufuru kwa upande mwingine ndiyo ovu la juu kabisa na msingi wa kila ovu. Kwa kuwa matendo ya utiifu ni mema yanayotokana na jema la juu kabisa, basi kwa upande mwingine matendo ya uasi ni maovu yanayotokana na ovu la juu kabisa. Kwa kuwa kuhukumu kwa aliyoteremsha Mwenyezi Mungu ndiyo kichwa cha matendo ya utiifu, ambayo kwayo Imani na matendo ya utiifu huhifadhiwa, na kwayo da‘wah inatekelezwa na dini inaenezwa; basi kwa upande mwingine kuhukumu kwa lisilo alilolateremsha Mwenyezi Mungu ndiyo kichwa cha matendo ya uasi, nalo ni kufuata matamanio, hawaa na upotofu.

Kwa hiyo, ni wajibu kwa Ummah kuungana katika kuimarisha wajibu huu. Yule Muislamu anayejali mambo ya dini yake na ajue kwamba anapousoma aya au hadithi, si yeye peke yake ndiye analengwa nayo, bali ni hotuba kwa wote. Hata kama hotuba inaelekezwa kwa Mtume ﷺ, ni khitabu kwa Ummah kupitia yeye ﷺ mradi hakuna dalili ya kuukhusisha. Allah anapomwamuru Muislamu kuhusu Imani, ni amri kwake yeye na kwa wengine; amri kuhusu ibada ni amri kwake yeye na kwa wengine; na amri ya kutawala kwa kile alichokiteremsha Allah ni amri kwake yeye na kwa wengine pia.

Accordingly, it is obligatory on the Ummah to unite on establishing this obligation. Let the Muslim who is concerned about the matters of his deen know that when he reads an ayah or hadeeth, he is not the only one intended with it, but it is a speech to all. Even if the speech is directed towards the Messenger , it is an address to the Ummah through him as long as there is no evidence of specification.When Allah orders a Muslim regarding Imaan, it is an order for him and others, and the order regarding worship is an order for him and others, and the order to rule by what Allah has revealed is an order for him and others as well.