4.8 Mbinu na Mtindo - Da'wa Kwa Uislamu | Quran Course

4.8 Mbinu na Mtindo - Da'wa Kwa Uislamu | Quran Course

Hakika, kuanzisha Dar al-Islam ni hukumu ya Shari'ah. Kuna baadhi ya watu wanaoona kwamba namna ya kuanzisha Dola ni suala la mtindo tu, na kwamba imeachwa kwetu sisi kuamua. Kwa hiyo, tunaweza kufanya aina yoyote ya kitendo kinachoongoza kwenye kuanzishwa kwa Dar al-Islam. Tunaweza, kwa mfano, kuwasaidia maskini, kuwaita watu kwenye maadili, kujenga shule na hospitali, kuwaita kwenye matendo mema, au kupigana na watawala, au kudai kushiriki katika kutawala. Yote haya ni kupotoka kutoka kwenye kumfuata kwake ﷺ alipofuata amri ya Mola wake katika kufuata njia ya kuanzisha Dar al-Islam. Kama vile Mjumbe ﷺ alivyotangaza da'wah hadharani kwa kutii amri ya Allah (SWT), nasi pia tuna wajibu wa kuitangaza; vinginevyo tutakuwa miongoni mwa wale waliopotoka. Kama vile Mjumbe ﷺ alivyozuia mkono wake kupigana na hakuwaruhusu Waislamu kubeba silaha, vivyo hivyo nasi lazima tutii hilo. Kama vile Mjumbe ﷺ alivyotafuta Nusrah, nasi pia lazima tuitafute kwa namna hiyo hiyo, licha ya hali halisi tofauti. Kwa ujumla, kama vile hatua za njia zilivyobainishwa na Allah (SWT) kwa Mjumbe wake ﷺ, zimebainishwa pia kwetu sisi. Kuzipinga au kutozifuata huchukuliwa kuwa ukiukaji wa Shari'ah.

Indeed, establishing the dar al-Islam is a Shar’ee rule. There are those who think that the method of establishing the State is a matter of style and that it is left to us define. Hence we can undertake any kind of action that leads to the establishment of dar al-Islam. We can, for example, help the poor, call people to morals, build schools and hospitals, call to the virtuous acts, or fight the rulers or demand to participate in ruling. All of these are deviation from his 􀁕 emulation when he followed the order of his Lord in following the method to establish the dar al-Islam. Just as the Messenger 􀁕 publicly proclaimed the da’wah in compliance with the order of Allah 􀀬, we are obliged also to proclaim it; otherwise we will be from those who deviated. Just as the Messenger 􀁕 restrained his hand from fighting and did not permit the Muslims to bear arms, likewise we must also comply with that. Just as the Messenger 􀁕 sought the Nusrah, we must also seek it in the same manner, despite the different reality. In general, just as the steps of the method were defined by Allah 􀀬 to His Messenger, they are also defined to us. Contradicting them or not following them is considered to be a violation of the Shar’a.

Ambapo Allah 􀀬 anamwamuru Mtume wake 􀁕 atangaze tu kwa kufuata amri yake, na amemwona Mtume 􀁕 akiita watu kwa sababu ya amri ya Mola wake na si kwa uamuzi wake mwenyewe. Yule anayesema: 'Mbinu hii si lazima'. Ikiwa mbinu hiyo si lazima, basi kwa nini Mtume 􀁕 alilazimika kuchukua msimamo aliouchukua, ambapo aliwapinga makafiri na kupinga miungu yao, viongozi wao, desturi zao na mawazo yao? Zaidi ya hayo, haya yote yalifanyika chini ya mwongozo wa Qur'ani. Angeweza kuwasifu watawala na kuwatuliza, au kufuata desturi potofu za watu wake, ili apate heshima mbele yao. Kwa hakika, angefanya hivyo, angekuwa amekiuka amri ya Mola wake. Qur'ani iliteremshwa na Mtume 􀁕 akatii amri yake. Allah 􀀬 alisema: "Simama uonye!" [TMQ 74:2]. Alishambulia viongozi, kama ilivyoelezwa hapo awali: "Mikono ya Abu Lahab iangamie, na yeye pia aangamie!" [TMQ 111:1]. Qur'ani ilimtetea Mtume 􀁕 kwa kauli yake 􀀬: "Wewe (Ee Muhammad 􀁕) si mwendawazimu, kwa neema ya Mola wako." [TMQ 68:2]. Ilieleza hali ya makafiri: "Wanatamani ulegee nao wao pia walegee kwako" [TMQ 68:9]. Allah 􀀬 alimwamuru Mtume 􀁕 atangaze na kuonya Umm al-Qura, yaani Makka na vitongoji vyake, na akamkataza yeye 􀁕 na wale waliokuwa pamoja naye kufanya da'wah kwa kutumia silaha. Qur'ani ilikuwa ikiteremshwa, na Mtume 􀁕 alikuwa akiendelea kwa mujibu wake. Je, ni ushahidi gani zaidi unahitajika baada ya haya kwa yule anayesema kwamba mbinu hiyo si lazima?

Where Allah 􀀬 orders His Messenger to proclaim only in accordance with His command, and he has seen the Messenger’s 􀁕 calling because of the command of his Lord and not because of his own decision. The one who he says: ‘This method is not binding’. If the method is not binding then why did the Messenger 􀁕 have to take the stance that he took, where he challenged the kuffar and opposed their gods, leaders, customs and thoughts? In addition, all of this took place under the guidance of the Qur’an. He could have flattered the rulers and appeased them, or gone along with the corrupt traditions of his people, so as to gain prestige with them. Indeed if he had done that, he would have disobeyed the command of his Lord. The Qur’an was revealed and the Messenger 􀁕 complied with His command. Allah 􀀬 said; “Arise and warn!” [TMQ 74:2]. He 􀀬 attacked the leaders, as explained previously; “Perish the two hands of Abu Lahab, and perish he!” [TMQ 111:1]. The Qur’an defended the Messenger 􀁕 with His 􀀬 saying; “You (O Muhammad 􀁕) are not, by the Grace of your Lord, a madman.” [TMQ 68:2]. It described the condition of the Kuffar; “They wish that you should compromise with them, so they (too) would compromise with you” [TMQ 68:9] He 􀀬 ordered the Messenger 􀁕 to proclaim and warn the Umm al-Qura, ie Makkah and its surroundings, and He 􀀬 forbade him 􀁕 and those with him from undertaking the da’wah by using arms. The Qur’an used to be revealed and the Messenger 􀁕 would proceed according to it.What more proof is needed after this for the one who says that the method is not binding?