Sifa zote njema ni za Mola wa viumbe vyote, na rehema na amani ziwe juu ya muhuri wa Manabii na Mitume, aliyetumwa kuwa rehema kwa walimwengu wote; Muhammad al-Ameen ﷺ, na juu ya ahli zake, maswahaba zake, na wale waliomfuata kwa ihsaan hadi Siku ya Kiyama. Ama baada ya hayo:

Praise be to the Lord of the worlds, and peace and blessing be upon the seal of the Prophets and Messengers, the one sent as a mercy to the worlds; Muhammad al-Ameen, and on his family, companions and those who followed him with Ihsaan until the Day of Judgement. As for what follows:

Kitabu hiki, “Da’wah kwa Uislamu”, kinashughulikia mojawapo ya mada muhimu kabisa zinazowasilishwa katika ulingo wa Kiislamu. Mada hii ni pana, ina matawi mengi, na ni nyeti. Ni mada ambayo uwanja wake ni mgumu na si laini. Maulamaa (wanazuoni) na mujtahidun wa zamani wetu - Mwenyezi Mungu awaridhie - hawakuijadili kwa kina kama walivyofanya kwa mada nyingine, kama vile ‘ibadaat (ibada za kimaungo), mu’amalaat (miamala ya kijamii), ndoa na urithi n.k. Sehemu kubwa waliyojadili katika mada ya “wito wa Uislamu” ilihusu “kuamrisha ma’roof (mema) na kukataza munkar (maovu)” na da’wah ya mtu mmoja mmoja. Hii ni kwa sababu haikuwajia akilini kwamba Ukhalifa wa Kiislamu ungeng’olewa, dola ya Kiislamu ingeangamizwa, Shari’ah ya Kiislamu ingesimamishwa, na nchi za Kiislamu zingebadilishwa kutoka dar al-Islam (nchi ya Uislamu) kuwa dar al-kufr (nchi za ukafiri). Kama jambo kama hilo lingewajia akilini, basi wasingeweza kutoa majibu na suluhisho kwake, kwa sababu mujtahid hutatua masuala halisi na si masuala yanayotarajiwa au kudhaniwa.

* This book, “The Da’wah to Islam”, deals with one of the most important subjects presented in the Islamic arena. This subject is wide, with many branches, and delicate. It is a subject whose terrain is rugged and not smooth. The Alimmah (scholors) and mujtahidoon from our past - may Allah be pleased with them - did not discuss it at great length as they did with other topics, such as the ‘ibadaat (ritual worships), mu’amalaat (societal transactions), marriage and inheritance etc. The major part they discussed in the subject of, “the call to Islam” revolved around “enjoining the ma’roof (good) and forbidding the munkar (evil)” and around the individual da’wah. This is because it did not occur to them that the Islamic Khilafah would be uprooted, the Islamic state would be destroyed, the Islamic Sharee’ah would be suspended and that the Islamic lands would be transformed from dar al-Islam (the domain of Islam) to dar al-kufr (domains of kufr). If any such thing did occur to them, then they would not be able to present answers and solutions to it, because the mujtahid solves real issues and not issues that are expected or assumed.

Kwa hiyo, kitabu hiki kinatoa mchango tu katika mada hii. Hatudai kwamba ni kamili na kinajumuisha kila kitu. Hata hivyo, ni jitihada ya dhati ya kuihamisha mada hii kutoka kwenye matakwa ya kibinafsi, kutokuwa na mpangilio, ziada, na taqlidi ya upofu ya makafiri, hadi kwenye misingi sahihi ya Kishari'a ya Kiislamu. * Katika kujadili da'wah kwa Uislamu, kitabu kinalenga zaidi mbinu za da'wah kuliko wajibu wake na mandubaat (mambo yanayopendekezwa). Hii ni kwa sababu hitaji la leo la kuwa na maarifa ya mbinu hii limekuwa la dharura na la muhimu zaidi, likitangulia mambo mengine yote.

Therefore, this book merely contributes to the subject.We do not claim that it is complete and comprehensive. However, it is a serious attempt to relocate this subject from the whims, wilderness, extravagance and blind imitation of the Kuffar to the correct Islamic Shar’ee foundations. * In discussing da’wah to Islam the book concentrates more on the methodology of da’wah than its obligations and mandubaat (recommended actions). This is because the need today to have knowledge of this methodology has become most pressing and important, superseding all other aspects.

Kitabu hiki kinajikita zaidi katika "mbinu ya da'wah ya kusimamisha Khilafah ya Kiislamu" kwa sababu jambo hili ndilo uti wa mgongo wa da'wah ya Uislamu leo. Leo, katika hali hizi ambapo dola ya Kiislamu haipo, kila wito usiofanya kusimamishwa kwa dola ya Kiislamu kuwa kiini chake na kitovu cha umakini wake, ni wito wa sehemu tu au wa upotofu.

The book concentrates more on the “method of da’wah to establish the Islamic Khilafah” because this aspect represents the backbone of the da’wah to Islam today. Today, under these circumstances where the Islamic state does not exist, every call that does not make the establishment of the Islamic state its pivot and the centre of its attention, is a partial or deviant call.

* Wakati kitabu kinapolenga tu katika ‘da’wah kwa Uislamu’ na kuzingatia ‘mbinu ya da’wah’, hasa ‘mbinu ya da’wah ya kuanzisha Khilafah ya Kiislamu’, kinatokana na misingi ya msingi ya Kiislamu ambayo, ingawa si mada ya majadiliano ya kitabu hiki, inawasilishwa kwa ufupi. Kwa mfano:

* When the book focuses only on the ‘da’wah to Islam’ and concentrates on the ‘method of the da’wah’, especially the ‘method of da’wah to establish the Islamic Khilafah’, it emanates from the fundamental Islamic premises which, although not the subject of discussion of this book, are, however, briefly presented. For example:

1 - ‘Aqeedah ya Kiislamu (imani) katika uwazi na usafi wake, ndiyo jambo muhimu zaidi katika Uislamu.

1 - The Islamic ‘Aqeedah (creed) in its clarity and purity, is the most important issue in Islam.

2 - Katika nguzo za 'Aqeedah ya Kiislamu, haitoshi kuwa na dhana (zann) au hata kiwango kidogo cha dhana; bali ni lazima ziwe za uhakika wa kukata (qat'i). Haijuzu kuwa na taqlid (kuiga bila hoja) katika hilo, vinginevyo Waislamu watajikuta wakichukua khurafa na kufuata wale wanaofanya udanganyifu.

2 - In the pillars of the Islamic ‘Aqeedah, it is not enough to have zann (speculation) or least amount of zann, rather they must be qata’i (definite and decisive). It is not allowed to have taqleed (imitation) in it, otherwise the Muslims will end up taking superstition and follow those who practise deception.

3 - Katika mawazo yanayohusiana na 'Aqeedah (matawi ya pembeni ya nguzo), inatosha kuwa na kiwango kidogo kabisa cha zann, na taqleed inaruhusiwa katika jambo hili, sawa na ilivyo katika kanuni za Shar'ee.

3 - In the thoughts relating to the ‘Aqeedah (peripheral branches to the pillars) it is sufficient to have the least amount of zann, and taqleed is allowed in this matter, the same as it is in the Shar’ee rules.

4 - Hukumu za Shari'ah huchukuliwa kutoka kwenye dalili zake za Shari'ah peke yake, nazo ni: Qur'an, Sunnah, ijmaa' (makubaliano) ya Sahaba, na qiyas (hoja ya kulinganisha) inayotegemea 'illah ya Shari'ah (sababu ya kimungu) iliyokuja katika maandishi ya Shari'ah. Mtu anayetoa hukumu ya Shari'ah kutoka kwenye dalili yake ni mujtahid mwenye elimu peke yake. Muqallid (mfuasi) analazimika kuhakikisha kwamba ameelewa vizuri kauli ya mujtahid anayemfuata.

4 - The Shar’ee rules are taken from their Shar’ee evidences only and they are: the Qur’an, Sunnah, ijmaa’ (consensus) of the Sahabah and qiyas (analogical deduction) based on a Shar’ee ‘illah (divine reason) which has come in a Shar’ee text. The one who deduces the Shar’ee rule from its evidence is the learned mujtahid only. The muqallid (follower) is obliged to make sure he has understood the statement of the mujtahid he follows properly.

5 - Wakati majukumu yanapokuwa mengi na magumu kwa Mwislamu hadi asiweze kuyatekeleza yote, anapaswa kutanguliza jukumu kubwa zaidi (kwa mujibu wa dalili za Shar'i, na si kwa matamanio au utashi wa kibinafsi).

5 - When the obligations become numerous and difficult for the Muslim such that he is unable to undertake them all, he is required to give preference to the greatest obligation (according to the Shar’ee evidences and not according to whims and personal descretion).

* Wakati Waislamu wako katika hali yao ya kawaida, yaani pale ambapo Khilafah ya Kiislamu ipo, kubeba da'wah ya Kiislamu ndani kutawakilishwa kwa kuamrisha mema na kukataza maovu, na kuwaalika wasiokuwa Waislamu wanaoishi ndani ya dola ya Kiislamu waukubali Uislamu. Kubeba da'wah nje kutawakilishwa kwa kuwaalika wasiokuwa Waislamu, kwa hoja na ushahidi madhubuti, waukubali Uislamu; na hili litafanywa kupitia Jihaad pale Khaleefah atakapoona inafaa.

* When the Muslims are in their natural situation, ie where the Islamic Khilafah exists, carrying of the Islamic da’wah internally would be represented in enjoining the ma’roof and forbidding the munkar and inviting the non-muslims who live inside the Islamic state to embrace Islam. Carrying the da’wah externally would be represented in inviting the non-muslims, with proof and decisive evidence, to embrace Islam; and this will be done through Jihaad when the Khaleefah deems it appropriate.

Kuhusu hali ya Waislamu inapokuwa katika hali isiyo ya kawaida, yaani pale ambapo Khilafah haipo, kazi ya kubeba da'wah ya Kiislamu italenga ndani zaidi katika kazi ya kuanzisha Khilafah hii. Kuhusu kuamrisha mema na kukataza maovu, ambayo ni kazi ya kurekebisha, pamoja na da'wah kwa wasio Waislamu ili waukubali Uislamu, hii itaendelea lakini kwa kiwango kidogo zaidi. Hii ni kwa sababu pale ambapo hakuna dola ya Kiislamu katika ardhi za Waislamu inayotekeleza Shari'ah ya Kiislamu, ardhi hizo huwa dar al-kufr.

As for when the Muslims are in an unnatural situation, ie where the Khilafah does not exist, carrying the Islamic da’wah would be focused internally on the work to establish this Khilafah. As for enjoining the ma’roof and forbidding the munkar, which is a work of reform, and the da’wah to non-muslims to embrace Islam, this will continue but to a lesser degree. This is because when there is no Islamic state in the Muslim lands implementing the Islamic Sharee’ah, then the lands become dar alkufr.

Katika hali kama hii, maovu (munkaraat) huwa jambo la kawaida, hivyo hatua ya mabadiliko ya sehemu ya kurekebisha inakuwa haitoshi au haina athari. Wajibu basi unakuwa ni hatua kali ya kubadilisha kwa msingi, ambayo huangamiza mfumo wa kufr na kusimamisha mfumo wa Uislamu. Kuhusu kubeba da'wah ya Kiislamu nje ya nchi za Waislamu wakati Khilafah ya Kiislamu haipo, inawakilishwa na da'wah kwa wasiokuwa Waislamu kuingia katika Uislamu.

In such a case munkaraat become the norm, so the reformatory partial action becomes insufficient or ineffective. The obligation then becomes the radical transformative action, which destroys the system of kufr and establishes the system of Islam. As for carrying the Islamic da’wah outside the Muslim lands when the Islamic Khilafah does not exist, it is represented by the da’wah to non-muslims to enter into Islam.

Hili linadhihirika katika kushambulia mawazo yasiyo ya Kiislamu ili kuonyesha upotofu wake, na kuhamasisha juhudi za Waislamu wanaoishi nje ya ardhi za Kiislamu ili kusaidia katika kuanzisha Khilafah ya Kiislamu katika ardhi za Kiislamu.

This manifests in attacking the non-islamic thoughts to demonstrate their fallacy, and mobilising the efforts of the Muslims living outside the Islamic lands to assist in the establishment of the Islamic Khilafah in the Islamic lands.

Hakika, kitabu chochote kinachozungumzia mada ya ‘da’wah kwa Uislamu’ kinapaswa kushughulikia kanuni za msingi zinazohusiana na da’wah hii, kama zifuatazo:

* Indeed, any book that addresses the subject of ‘da’wah to Islam’ is supposed to deal with the basic rules relating to this da’wah, such as the following:

1 - Ukweli kwamba kazi ya kusimamisha Khilafah leo ni fardh 'ayn (wajibu wa mtu binafsi), inayotekelezwa kwa kutumia nguvu zote na kwa kasi kubwa zaidi.

1 - The fact that the work to establish the Khilafah today is fard ‘ayn (an individual obligation), undertaken by expending the utmost energy and with the greatest speed.

2 - Ukweli kwamba kazi hii lazima ifanywe kwa kikundi, na haitoshi kuifanya peke yako.

2 - The fact that this work must be in a group, and it is not enough to undertake it individually.

3 - Ukweli kwamba kundi hili lazima liwe na amiri (kiongozi) anayetiiwa, pamoja na ufafanuzi wa mipaka ya mamlaka yake ya kishari'a.

3 - The fact that this group must have an ameer (leader) who is obeyed along with a clarification of the limits of his Shar’ee powers.

4- Ukweli kwamba kundi hili linajumuisha wanaume na wanawake, kwa sababu kubeba da'wah ni wajibu kwa wote wawili.

4- The fact that this group includes men and women, because carrying the da’wah is obligatory on both of them.

5 - Ukweli kwamba kiungo katika kundi hili ni 'Aqeedah ya Kiislamu na fikra za Kiislamu.

5 - The fact that the bond in this group is the Islamic ‘Aqeedah and the Islamic thoughts.

6 - Kundi lina wajibu wa kuchukua kutoka katika fikra, kanuni na maoni ya Kiislamu kila kitu linachohitaji kutekeleza kazi yake, na kutoa utiifu kwa fikra hizo wala si kwa watu binafsi.

6 - The group is obliged to adopt from the Islamic thoughts, rules and opinions everything it needs to undertake its task, and to make allegiance to the thoughts and not to personalities.

7 - Kundi lazima liwe la kisiasa, kwa kuwa kazi yake ni ya kisiasa, nayo ni kuchukua madaraka ili kuanzisha Khilafah ya Kiislamu.

7 - The group must political, because its work is political, which is taking the power to establish the Islamic Khilafah.

8 - Ukweli kwamba kazi ya kundi hili ni ya kifikra, na si matumizi ya nguvu. Hii ni kwa sababu ni kazi ya kuchukua madaraka kupitia Ummah, baada ya kuzalisha maoni ya umma yanayotokana na uelewa wa jumla.

8 - The fact that the work of this group is intellectual; and is not the use of violence. This is because it is a work to take the power via the Ummah, after generating the public opinion based on general awareness.

9 - Katazo kwa kundi hili kushiriki madaraka katika tawala zilizopo za kufr.

9 - The prohibition for this group to share power in the current kufr regimes.

10 - Katazo kwa kundi hili kutegemea mojawapo ya mifumo ya kikafiri iliyopo sasa. Kupokea msaada wa kifedha au msaada mwingine kutoka kwa mifumo kama hiyo ni aina ya kutegemea.

10 - The prohibition for this group to be dependent on any of the current kufr systems. Receiving financial assistance or other aid from such systems is a type of dependence.

* Vivyo hivyo, kila kitabu kinachoanza kujadili suala la da'wah kwa Uislamu kinapaswa kushughulikia hukumu (sheria) zinazoonyesha namna da'wah hii inavyotekelezwa, kama masuala yafuatayo:

* Similarly, it is incumbent on any book that embarks on discussing the subject of da’wah to Islam, to deal with the ahkaam (rules) which demonstrate the way this da’wah is undertaken, such as the following matters:

1 - Kanuni ya vitendo; yaani, kitendo hakipaswi kufanywa bila mpangilio, bali kinapaswa kutanguliwa na fikra. Fikra hii isiwe ya kinadharia tu; bali itokane na kuhisi uhalisia. Fikra hii pamoja na kitendo hiki lazima vilenge kufikia lengo fulani. Lengo hili, kitendo na fikra vyote lazima vitokane na Uislamu. Lengo la mwisho ni kupata radhi za Allah (SWT) kwa kuamini 'Aqeedah ya Kiislamu. Hii humweka mbeba da'wah katika mazingira ya Imani. Wakati huo huo hii humpa motisha na kumweka chini ya udhibiti.

1 - The practical principle; that is, the action should not be improvised, rather it has to be preceded by thought. This thought must not be hypothetical; rather it should result from sensation of the reality. This thought combined with this action must be for the purpose of achieving an objective. This objective, action and thought must all be derived from Islam. The ultimate goal is to attain the ridwan (pleasure) of Allah based on the belief in the Islamic ‘Aqeedah. This keeps the da’wah carrier in the atmosphere of Imaan. At the same time this gives him incentives and keeps him under control.

2 - Tofauti kati ya mtindo (uslūb) na mbinu (ṭarīqah). Mbinu (ṭarīqah) ni hukumu za Sharia (aḥkām), ambazo zinabaki kuwa thabiti hadi Siku ya Hukumu. Ama mitindo (uslūb), hiyo ni mubah (inaruhusiwa).

2 - The distinction between the style and method. The tareeqah (method) is the Sharee’ah ahkaam (rules), which are constant until The Day of Judgement. As for the usloob (styles), they are mubah (permitted)

vitendo vinavyochaguliwa na mhubiri wa da'wah, vinavyoendana na hali na mazingira husika.

actions selected by the da’wah carrier, which suit the circumstances and situation.

3 - Ujuzi wa hali halisi ya kisiasa ni wa lazima, kama ulivyo ujuzi wa ahkaam shari'ah. Hii ni kwa sababu utekelezaji wa hukm Shar'ee unahitaji ujuzi wa hukm Shar'ee yenyewe na wa manaat yake (hali halisi ambayo hukumu hiyo imekuja kuihusu). Tukijua hukumu ya Shari'a lakini tukawa hatujui manaat yake, hatutaweza kutekeleza hukumu hiyo. Tukijaribu kuitekeleza, tutakosea kwa sababu tutakuwa tumeitumia kwa jambo ambalo si hali yake halisi. Yule anayefanya kazi ya kuvunja mfumo uliopo na kuchukua madaraka lazima awe na ufahamu wa kutosha wa hali halisi ya kisiasa, si tu ndani ya nchi, bali pia kikanda na kimataifa.

3 - Knowledge of the political reality is necessary just like knowledge of the ahkaam shari’ah. That is because the application of the hukm Shar’ee requires knowledge of the hukm Shar’ee and of its manaat (the reality for which the rule has come). If we know the Shari’a rule but are ignorant of its manaat, then we will be unable to apply this rule. If we try to apply it, we would make a mistake because we would apply it to other than its reality. The one who works to demolish the system and take power must have sufficient comprehension of the political reality, not only locally but also regionally and internationally.

4 - Kazi ya kuchukua mamlaka na kuanzisha Khilafah haiwezi kufanywa kupitia watu wenye nguvu na wale wenye mamlaka peke yao, kama baadhi wanavyodhani. Badala yake, da'wah lazima kwanza ifikishwe miongoni mwa watu. Pale da'wah inapopita hatua ya utamaduni na kuingia hatua ya mwingiliano, na kufanikiwa katika mwingiliano na Ummah, na maoni ya umma yanayotokana na mwamko wa jumla yanapozalishwa ndani ya Ummah, ndipo kutlah (chama) huanza kutafuta Nusrah kutoka kwa watu wenye nguvu na wale wenye mamlaka.

4 - The work to take the authority and establish the Khilafah cannot be through the people of power and those who hold the authority alone, as some would think. Rather, the da’wah must be conveyed first amongst the people. Once the da’wah passed the cultural stage to the interaction stage and succeeded in the interaction with the Ummah, and a public opinion emanating from the general awarenes was generated in the Ummah, the kutlah (party) starts to seek the Nusrah from the people of power and those who hold authority.

5 - Shari'a inaruhusu zaidi ya kutlah moja, kundi au chama moja kufanya kazi ya kulingania (da'wah). Sharti ni kwamba yawe yameanzishwa juu ya msingi wa Uislamu kwa upande wa 'Aqeedah na Shari'ah.

5 - The Shar’a allows more than one kutlah, group or party to work in carrying the da’wah. The condition is that they are established on the basis of Islam in terms of the ‘Aqeedah and Sharee’ah.

6 - Iwapo kuna zaidi ya kundi moja la Kiislamu, wanalazimika kufuata kanuni za Sharia zinazoeleza adabu za kutofautiana (adaab al-ikhtilaaf). Haijuzu kwa Muislamu kumshutumu Muislamu mwenzake kwa ukafiri au ukiukaji wa sheria kwa sababu tu alitofautiana naye kuhusu maoni, mradi tofauti hiyo ilikuwa ndani ya mipaka ya Ijtihaad halali. Maoni yoyote yenye dalili ya kisheria, iwe thabiti au dhaifu, au ikiwa yana shubhat ad-daleel (mfano wa dalili), ni maoni halali. Haijuzu kuyadharau maoni hayo au kumdharau anayeyashikilia. Badala yake, inapotokea dalili ni dhaifu au hata ina mfano wa dalili, inachopaswa kusemwa ni kwamba maoni yako si sahihi au ni dhaifu, na mjadiliano naye yafanyike kwa njia bora zaidi, kwa hoja na ushahidi. Ama pale maoni yasipokuwa na dalili ya kisheria, wala mfano wa dalili, basi hayo yatakuwa maoni yasiyo ya Kiislamu (yaani maoni ya ukafiri). Hapo hakuna njia nyingine isipokuwa kuyapinga maoni hayo na kumwonya anayeyashikilia kwamba anabeba maoni ya ukafiri (ingawa anayebeba maoni ya ukafiri si mara zote kafiri).

6 - In the event that more than one Islamic group exists, they are obliged to adhere to the Shar’ee rules that explain adaab al-ikhtilaaf (the etiquette of disagreement). It is not allowed for a Muslim to accuse another Muslim of kufr or transgression simply because he disagreed with him regarding an opinion, as long as this disagreement was within the confines of legitimate Ijtihaad. Any opinion that has a Shar’ee evidence, strong or weak, or if it has shubhat ad-daleel (a semblance of an evidence) is a legitimate opinion. It is not allowed to discredit the opinion or the one who espouses it. Rather what should be said in the event of an evidence being weak or even having a semblance of an evidence, is that your opinion is mistaken or weak and the discussion with him should be in the best possible manner with proof and evidence. As for when the opinion has no Shar’ee evidence, or a semblance of an evidence, then it will be an unislamic opinion (ie an opinion of kufr). There is no option then other than to attack this opinion and warn the one whom espouses it of carrying a kufr opinion (though the one who carries a kufr opinion is not always a Kaafir).

7 - Watawala wanaosimamisha Sharia ya Kiislamu na kutunga sheria nyingine bila kulazimishwa na mtu yeyote kufanya hivyo, wengi wao ni makafiri, hata kama walifunga, kuswali na kuhiji na kudai kuwa ni Waislamu.

7 - The rulers who suspend the Islamic Sharee’ah and legislate other laws without being forced by anybody to do this, are mostly Kuffar, even if they fasted, prayed and performed Hajj and claimed to be Muslims.

Hiyo ni kwa sababu walipendelea sheria za kufr kuliko sheria ya Uislamu.

That is because they preferred the laws of kufr to the law of Islam.

Hata hivyo, ikiwa wanaamini kwamba Sharia ya Uislamu ndiyo sheria bora zaidi kisha wakaisimamisha kwa muda kwa sababu ya matakwa yao binafsi, basi wao ni wakiukaji na si makafiri katika jambo hili. Ndiyo maana hairuhusiwi kwa wabebaji wa da'wah wala kwa Muislamu yeyote kutangaza kuridhia kwao au kuwaunga mkono, wala hata kunyamazia mambo yao, kwa kufuata Hadith tukufu: "Yeyote kati yenu atakayeona munkar na aibadilishe kwa mkono wake. Asipoweza, abadilishe kwa ulimi wake, asipoweza, basi achukie kwa moyo wake, na huo ndio udhaifu wa imani." * Kitabu kinachojadili mada ya da'wah ya Uislamu kinapaswa kuvuta fikira kwenye ukweli kwamba kumfuata Rasuli wa Allah ﷺ katika da'wah ya Uislamu kunalazimu kuzingatiwa kwa mambo yafuatayo:

However, if they believe the Sharee’ah of Islam is the best law and they suspended it temporarily due to their own whim, they are transgressors and not disbelievers in this respect. That is why it is not allowed for the da’wah carriers or for any Muslim to declare his approval of them or support them or even to remain silent about them, acting upon the noble hadeeth; “Whosoever sees a munkar let him change it with his hand. If he is not able to do that then let him change it with his tongue, and if he is not able to do that then let him hate it with his heart. And that is the weakest of Imaan.” * A book discussing the subject of da’wah to Islam is supposed to draw attention to the fact that emulating the Rasool of Allah in da’wah to Islam obliges that the following issues are observed:

1 - Mjumbe wa Allah ﷺ alikuwa akiwalingania makafiri waingie katika Uislamu. 2 - Mjumbe wa Allah ﷺ alikuwa akifanya da'wah wakati hukumu za Shari'ah zilikuwa bado hazijateremshwa kikamilifu. Sasa, tuna hukumu zote mbele yetu. Hii ina maana kwamba kulikuwa na hukumu ambazo Mjumbe wa Allah ﷺ hakuzitekeleza huko Makka, kwa sababu zilikuwa hazijateremshwa, lakini sisi tunalazimika kuzitekeleza. Kuna hukumu ambazo alikuwa akizitekeleza, lakini baadaye zikafutwa, kwa hiyo hukumu hizi hazitakiwi kwetu. Kwa mfano, kupigana vita haikuwa halali huko Makka, na sasa ni halali (kupigana vita vya kujihami ni fardhi leo, hata kama hakuna Dola ya Kiislamu, kwa sababu haikabidhiwi kwa Khalifah peke yake). Kubeba da'wah huko Makka kulikuwa wajibu kwa Mjumbe wa Allah ﷺ peke yake; kwa Masahaba (r.a.) ilikuwa mandoob (inayopendekezwa) tu, kwa sababu walikuwa wamemwapia tu bay'atun nisaa (kiapo cha wanawake). Hali hiyo iliendelea hadi kabila za Aws na Khazraj zilipotoa kiapo cha pili cha al-'Aqabah. Tangu wakati huo kubeba da'wah kukawa wajibu kwa Waislamu wote na si kwa Mjumbe wa Allah ﷺ peke yake. Kuhusu yale yaliyofutwa, ni kama Hijrah (kuhama) kutoka Makka kwenda Madina, ambayo ilikuwa wajibu. Baada ya kutekwa kwa Makka ikakoma kuwa wajibu.

1 - The Messenger used to invite Kuffaar to enter Islam. As for 2 - The Messenger used to make da’wah when the Shar’ee rules had not yet been completely revealed. As for now, we have all the rules before us. That means there were rules that the Messenger did not act upon in Makkah, because they had not been revealed, but we are obliged to act upon them. There are rules that he used to act upon, but later on were abrogated, so these rules are not required from us. For example, fighting was not lawful in Makkah and now it is lawful (the defensive fighting is fard today, even if there is no Islamic State, because it is not entrusted with the Khalifah only). Carrying the da’wah in Makkah was obligatory on the Messenger only, as for the Sahabah (.a.) it was mandoob (recommended) only, for they had only pledged to him the bay’atun nisaa (the pledge of women). That situation continued until the Aws and the Kazraj tribes gave the second pledge of al-’Aqabah. Since that time carrying the da’wah became obligatory on the Muslims and not just on the Messenger . As for what has been abrogated, it is like the Hijrah (migration) from Makkah to Madinah, which was obligatory. After the conquest of Makkah it ceased to be obligatory.

3 - Kwa hiyo, mgawanyo wa vitendo katika vitendo vya hatua ya Makka na vitendo vya hatua ya Madina unaonyesha vitendo vilivyokabidhiwa watu binafsi na vitendo vilivyokabidhiwa kiongozi (Khaleefah) mtawalia. Kuna vitendo mahsusi kwa kiongozi; si watu binafsi wala makundi yanayotekeleza vitendo kama vile kutekeleza hudood (sheria ya adhabu), kuanzisha vita vya kuteka au kuingia mikataba ya kusitisha mapigano. Kuna vitendo ambavyo watu binafsi huvitekeleza, iwe katika dar ul-Islam au katika dar al-kufr, kama vile ‘ibaadaat (ibada), akhlaaq (maadili), mat’umaat (vyakula) na malboosaat (mavazi).

3 - Accordingly, the classification of actions into actions of the Makkan stage and actions of the Madinan stage, indicate the actions entrusted with the individuals and the actions entrusted with the ruler (the Khaleefah) respectively. There are certain actions that are specific to the ruler; neither the individuals nor the groups undertake actions such as executing the hudood (penal code), initiating the war for conquest or concluding ceasefire treaties. There are certain actions that the individuals undertake, whether in dar ul-Islam or in dar al-kufr such as ‘ibadaat (worships), akhlaaq (morals), mat’umaat (foodstuffs), malboosaat (clothing)

na mu'amalaat (miamala). Kuna aina nyingine za vitendo vinavyofanywa na watu binafsi pamoja na mtawala (Khalifa), kama vile kujenga misikiti, kuamrisha mema (al-ma'roof), kukataza maovu (al-munkar), na kueneza da'wah kwa hoja madhubuti.

and mu’amalaat (transactions). There are other types of action undertaken both by the individuals and the ruler (the Khaleefah), such as building mosques, enjoining the ma’roof, forbidding the munkar or carrying the da’wah through the decisive proofs.

* Kuna suala linalowakabili wabebaji wa da'wah ya Uislamu, pale jambo linapohusu kutimiza lengo mahsusi kama vile kuanzishwa kwa Khilafah ya Kiislamu. Suala hilo ni: je, kutimizwa kwa lengo hili kuna muda uliowekwa (miaka kumi, ishirini au thelathini kwa mfano), au hakuna muda uliowekwa? Kutokana na suala hili, linaibuka mambo mawili. La kwanza: je, asili ya kazi hii (yaani kuanzishwa kwa dola inayotegemea 'Aqeedah na Shari'ah)

* There is an issue that faces the carriers of the da’wah to Islam, when the matter relates to realising a specific aim such as the establishment of the Islamic Khilafah. That is: does the achievement of this aim have a defined time limit (ten, twenty or thirty years for example) or does it not have a time limit? Two issues arise from this. Firstly; is the nature of this work (ie establishment of a state based on the ‘Aqeedah and Sharee’ah)

...kwamba inahitaji zaidi ya muongo mmoja, miongo miwili au mitatu? Hii ni kwa sababu kutlah (kundi) haifanyi kazi kwa namna isiyo na mwisho, bali hufanya kazi kwa msingi wa kutekeleza mpango wake ndani ya muda unaohitajiwa na asili ya mpango huo. Vinginevyo, kundi hilo si makini au linafanya kazi bila mwongozo. Pili, ikiwa kundi linashindwa kutekeleza mpango wake na kufikia lengo lake ndani ya muda wa kawaida, je, hii inamaanisha kwamba limefanya makosa katika baadhi ya program zake, na hivyo lazima lipitie upya programu hizi ili kuzirekebisha? Au inamaanisha kwamba kundi hilo si la kweli kwa Allah, na ndiyo maana Allah hakulitimizia ushindi mikononi mwao? Kitabu kama hiki kinatarajiwa kujibu maswali haya.

that it requires more than one, two or three decades? This is because the kutlah (block) does not work in an open-ended manner, rather it works on the basis of executing its plan within the timeframe demanded by the nature of this plan. Otherwise, the block is not serious or is working without guidance. Second, if the block fails to execute its plan and realise its aim within a reasonable amount of time, does this mean that it has made mistakes in some of its programmes and therefore, it must review these programmes to rectify them? Or does this mean that the block is not sincere to Allah and that is why Allah did not fulfill the victory at their hands? Such a book is supposed to answer these issues.

* Kitabu cha "Da'wah kwa Uislamu" kinakusudiwa kujibu baadhi ya maswali, kuondoa baadhi ya shaka, na kusahihisha dhana zinazohusiana nayo. Kwa mfano:

* The book of “The Da’wah to Islam” is supposed to answer some questions and dispel some doubts and correct the concepts relevant to them. For example:

1 - Kuna watu ambao wanaelewa vibaya kauli ya Allah: "Enyi mlioamini, jilindeni nafsi zenu; mkiongoka, hakuna madhara yoyote yatakayokufikieni kutoka kwa wale waliopotea." [TMQ 5:105]. Hivyo wanaelewa kutokana nayo kwamba Muislamu anawajibika kwa nafsi yake tu na familia yake, wala hawajibiki kubeba da'wah kwa watu.

1 - There are those people who misunderstand the saying of Allah ; “O you who believe, guard your own souls; if you follow guidance, no hurt can come to you from those who went astray.” [TMQ 5:105]. Thus they understand from this that the Muslim is only responsible for himself and his family and not responsible for carrying the da’wah to people.

2 - Kuna baadhi ya watu wanaopotoa maana ya hadithi takatifu.

2 - There are some who misunderstand the meaning of the sacred hadith:

"Si sahihi kwa muumini kujidhalilisha, na kujiweka katika mtihani ambao hawezi kuuvumilia." Hivyo, anaelewa kutokana na hili kwamba kila kitendo kinachomweka katika shida kama vile kufungwa jela, kufukuzwa kazini, na ghadhabu za watawala dhalimu n.k., lazima akiepuke, hata kama ataacha da'wah na kuwatii watawala dhalimu.

“It is not right that a believer should humiliate himself, and expose himself to an affliction, which he cannot bear.” Thus, he understands from this that every action which exposes him to hardship such as imprisonment, expulsion from work and the anger of the unjust rulers etc, he must avoid it even if he abandoned the da’wah and complied with the unjust rulers.

3 - Kuna watu wanaolielewa vibaya hadith ya Huzayfah b. al-Yaman aliyoipokea kutoka kwa Mjumbe ﷺ: "Nikasema: 'Vipi ikiwa Waislamu hawana jamaa wala Imamu?' Akasema:"

3 - There are those who misunderstand the hadith of Huzayfah b. al- Yaman narrated from the Messenger , “I said: ‘What if the Muslims have no jama’ah nor an Imam?’ He said:

"Basi ujitenge na makundi hayo yote, hata kama itabidi uuume shina la mti hadi mauti yakufike ukiwa hivyo." Wao wanaelewa kutokana na hili kwamba endapo Khalifa wa Waislamu hayupo, basi haiwi wajibu kwa Waislamu kufanya kazi kwa ajili ya kuanzishwa kwa Ukhalifa; badala yake, kinachotakiwa kwa mtu ni kujitenga hadi afe.

‘Then you abandon all those groups, even if you have to bite onto the trunk of a tree until death comes to you as such.’” So they understand from this that in the event that the Khaleefah of the Muslims does not exist, then it is not obligatory on the Muslims to work for the establishemnt of the Khilafah, rather what is required from someone is to isolate himself until he dies.

4 - Kuna watu wanaoelewa vibaya hadithi tukufu:

4 - There are those who misunderstand the noble hadith:

"Hakutakuja mwaka wala siku itakayokujia isipokuwa ile inayoifuata ni mbaya zaidi kuliko yake, mpaka utakapokutana na Mola wako," hivyo jambo hilo linamfikisha mtu kwenye kukata tamaa, kukosa matumaini, na kuacha kutenda.

“There will not be a year or a day that will come upon you save that which follows it is worse than it, until you meet your Lord”, so the matter leads him to despair, hopelessness and abstention from action.

5 - Kuna watu wanaosema kwamba mabadiliko ya mambo ni kazi ya Mahdi, na kwamba si kazi yetu. Matokeo yake yangekuwa kujizuia na kutenda.

5 - There are those who say that the change of affairs is the task of the Mahdi and it is not our job. The result would be to refrain from action.

* Kitabu hiki kimeshughulikia masuala mengi yaliyotajwa katika utangulizi huu, kama vile kimeshughulikia masuala mengine mengi. Ikiwa kina upungufu wowote, basi ukamilifu ni wa Allah peke yake. Labda, toleo la pili litakuwa kamili zaidi na la kina zaidi kwa msaada na uwezeshaji wa Allah (SWT). Tunamwomba Allah (SWT) akifanye kitabu hiki kiwe na manufaa kwa Waislamu, na amlipe mwandishi wake malipo bora kabisa.

* This book has dealt with most of the issues mentioned in this introduction, just as it has addressed many other issues. If it is deficient in any way then perfection lies with Allah alone. Perhaps, the second edition will be more exhaustive and complete with the help and aid of Allah . We pray to Allah that He makes this book of benefit to the Muslims and that He rewards its author with the best reward.

Amani na baraka za Allah ziwe juu ya Bwana wetu Muhammad, pamoja na jamaa yake wa hukumu, na sifa zote ni za Allah, Mola wa viumbe vyote.

Peace and blessings of Allah upon our Master Muhammad, his family judgement, and all Praise is to Allah, the Lord of the worlds.

Wa'i Magazine

“Wa’i Magazine”