DOING DA'WAH - SETTING A GOOD EXAMPLE
This chapter looks at one of the most important institutions in organized religion and
in Islam for that matter, da’wah , the nearest equivalent of which, in the English
Language, is ‘mission’. The concept appears in various shapes and forms in the
Qur’an all denoting a form of ‘call’, ‘invitation’, ‘plea’, and ‘supplication’ among
others1.
The message of Islam affirms the fact that humankind was created by Allah [swt], but
He did not leave them alone to grope in darkness. He guides them to the truth and that
is the reason why prophets and messengers were sent with this guidance so that
people will not go astray. In the Islamic understanding of prophethood, all prophets
were human so that human beings will be able to understand how to behave and attain
salvation.
The institution of da ‘wah seeks to continue this ‘mission’ of the prophets and
messengers and it is a command from the Qur’an itself that this must be carried out.
There is therefore some sort of a ‘Great Commission’ as the Bible suggests2.
Hence, both Christians and Muslims will agree that ‘mission’ is a sine qua non for
their devotional life.
Some scholars go to the extent of saying that: “ No religion can avoid mission if it has
any intellectual backbone. To deny mission is to deny the need to demand the
agreement of others to what is being claimed to be the truth by the religion. Not to
demand agreement, when a claim is made as to what is true or good and what is not, is
1
2
see eg: Qur’an 2:23, 221; 3:33; 10:25; 12:108; 16:125 and passim
see Qur’an 16:108 &16:125 cf. The Gospel of Matthew 28:19-20 and Mark 16:15-16; Luke 24:47-48
either to be not serious about the claim or to declare the claim to be absolutely
subjective, particularist, or relative to anyone other than those who make the claim.”3
To the Faruqis, every religion will therefore engage in some form of ‘mission’ in one
way or another.
Seeing the message of Islam as ‘truth’, and examining the nature of ‘truth’, Mawlana
Mawdudi states that: “Truth, of whatever nature and form and wherever it is, by the
compulsive logic inherent in its nature, requires to be manifest, to be known.”4
Hence, anyone who obtains this truth comes, logically, under pledge to make it
available to others, to invite others to it. This means that it is a duty to invite others to
partake in it as well. The imperative for da‘wah is affirmed in the understanding that
as followers of the prophet, the believers are to continue sharing the word of Allah
[swt] with all of humankind and primarily because of this, the way it is carried out
must always attract attention. If the prophet is the example par excellence then a
Muslim who seeks to share his faith cannot contradict what the Qur’an itself says and
how the prophet himself conducted his da’wah.
Some of the ancient philosophies used to tell us that man is ‘a rational animal’.
Muslims do not believe that man is ‘an animal’. Man is a being specially created with
all the adequate requirements that would enable him to perform his sacred duty on
earth. Allah says in Surah ad - Dhariyaat (51:56) that man was created primarily to
worship Allah.
3
I. R. al-Faruqi and L.L. al-Faruqi: The cultural Atlas of Islam, London & New York, Macmillan,
1986 p187
4
Maududi, Syed Abul A: Witnesses Unto Humankind. Tr. and ed. By Khurram Murad, Leicester, The
Islamic Foundation, 1986 p16
The verse says:
“And I (Allah) created the Jinn and the Humankind only that they might worship Me
(alone)”. From this, therefore, we know that man is a ‘worshipping being’. After all,
even before we appeared in the world, in our primordial spiritual form, the Qur'an
says, we gave Allah the undertaking that we accept Him as our Lord. Allah asked:
Am I not Your Lord?
And all the souls responded:
Indeed we testify.5
Here, we testified against ourselves that Allah (SWT) is our Lord, and hence, we need
to live by the implications of that testimony, the terms and conditions of this
convenant.
From Surah al-Hujuraat (49:13), we also learn that man is a ‘social being’. We read:
“Humankind we have created you male and female and have made you into nations
and tribes that you may know one another. The best of you in the sight of Allah is the
best in conduct. Indeed Allah is all knowing all Aware”.
Man is created by Allah and put into a society for a special purpose (to worship/serve
God and socialize). From here, man would be able to glorify Allah. The verse again
points out that a human being is also a ‘moral being’. Nobility, as far as Allah is
concerned, is measured in terms of conduct and not race, nationality, complexion of
the skin, wealth or social position. Each of us is endowed with all the possible details
to enable us to act as expected.
5
See Qur’an 7:172
The Qur’an says:
“Surely we created man in the best stature
Then we reduced him to the lowest of the low
Except those who believe and do good works. For them there is an unfailing
reward”.6
In this passage, the Qur'an says that faith (belief) perse is not enough. It must be
accompanied by action - good works. Iman, therefore, has to be complemented with
Amal. The style expressed in this Surah is very common in the Qur'an. It is a sort of
an ‘exclusion clause’ which Allah uses to make a point clearer. Our faith is affirmed
by our actions. Tawhid is fulfilled in obeying the laws of Allah and these are mostly
ethical. Iman has 3 main characteristics:
a)
Conviction and acceptance in the heart
b)
Confession on the lips - with the tongue
c)
Practical manifestation of what is believed.
In Surah 2:3 Allah explains who the believers are: He says:
“Those who believe in the unseen
And establish worship
And spend of what We have bestowed upon them”.
After all, the real owner of the wealth is Allah - we are mere trustees and that is why
the Qur’an calls on believers constantly to spend their wealth in the way of Allah, the
One who gave it in the first place. In al-Maun (107) the Surah is an indictment on
those who do not pay attention to the poor and the needy. The Surah says these are
6
95:4-6
the liars in faith. It is as if to say if one does not practice the theoretical belief then
one is a hypocrite. The whole institution of Zakah is meant to lead to the
consciousness of redistribution of wealth.7
Acquisition of wealth purely for the sake of it without regard to one’s responsibilities
to the social environment is therefore seriously condemned in the Qur’an.8
In Surah al-Asr (103), the reference to faith and action going together is stated even
more forcefully. In addition to belief, righteous deeds and bearing each other up in
truth and constancy are enjoined.9
In 3:104 & 110, Muslims have been charged with the duty of ensuring good and
forbidding evil. In 3:104, Allah demands that there should be a community which
will be responsible for this activity. Those who do this, the verse says, are the
successful.
In verse 110 the responsibility is given in addition to belief in Allah. This principle of
‘Enjoining what is good and forbidding what is evil’ is a primary responsibility of
every Muslim depending upon their individual capabilities. This is because the
Qur'an assumes that the Muslim knows he/she himself/herself should be a living
example in order to carry this out.
The whole edifice of da’wah (or mission) is built on this principle since if it is
properly carried out, then humankind would seek to do the ultimate good, which for
the person of faith, is total obedience to Allah. This, simply put, is Islam. Hence
inviting people to do what is right and preventing them from doing what is evil, sums
up the whole philosophy of da’wah.
7
8
See Qur’an 2:43, 110, 177, 277; 4:162; 5:55
See 9:34-35; 59:7
Jalaluddin Ansar10 discusses this in detail emphasising the crucial need for this in
contemporary society in order that the responsibility of da‘wah will be discharged.
He writes:
“ ‘calling to all that is good’ stands for the message of Islam in its totality. Any effort
lacking in this essential pre-requisite cannot be a substitute for this duty. If the
invitation is confined to a certain department of life, as for example, morals or
politics, it will not and cannot serve the purpose. Such an attempt is no doubt
commendable for being good in spirit, yet it is partial to nature”.11
The Qur’an further describes the Muslim community as a justly balanced community
the members of which are witnesses over humankind.12
It is this special designation which allows Muslims to live on ‘the mean’ and
therefore, they are supposed to know what is right. The verse emphasises that the
prophet will be a witness against the community (in the hereafter).
How does one witness against others if one’s own behaviour is out of tune with the
teachings of Islam? One cannot call oneself a Muslim unless the one’s behaviour and
inclination is in accordance with what the prophet brought. Since the Prophet has
been labelled the one with exemplary character, (33:21), his living example which
includes a large corpus of ethical behaviour is essential. In Surah al - Muminun13 the
characteristics of the believers are outlined and here we see the practical life of the
Muslim.
See: Surah 103:1-3 Note the comments in the Translation of Yusuf ‘Ali footnotes 6262-6265
Maroof and Munkas (Enjoining the Right and forbidding the wrong) Trs by Syed Amin Ashraf;
Delhi, Hindustani Publications, 1983
11
Ibid pp 3-4
12
Qur’an 2:143 see also 22:78
13
See: 23:1-11
9
10
The passage has the following ethical principles as the criteria:
Humility in Prayer;
Shunning vain (irrelevant) talks (arguments);
Payment of the established regular charity;
Guarding one’s modesty;
Faithfulness in keeping trusts and covenants, and paying heed to prayers (worship).
The passage ends with the assurance: “These are the heirs who will inherit Paradise.
There they will remain [therein] forever”. This promise is certain to believer as
referred to earlier14. In all these, the emphasis is on practical manifestations of the
Iman - it is this that makes a Mumin.
The Qur’an further encourages believers - to help in goodness and not in sin.
“Help one another in righteousness and piety and do not help one another in sin and
transgression. But keep your duty to Allah. Indeed He is severe in punishment”15
Again, in 2:62 Allah makes it plain that even among the Christians, Jews, and
Sabeans, whoever believes in Allah and the Last Day and do good deeds surely there
is an unfailing reward. No fear shall come upon them and they would not grieve.
This inclusive perspective of the Qur’an makes salvation an open venture for all.
There are many other places where the Qur’an leaves the door of salvation open to all
with a simple proviso.16 The main requirements here are belief in God and doing of
righteous deeds. For example, in 2:112, the Qur’an seeks to deny what earlier people
of faith seem to be doing, appropriating salvation for themselves to the exclusion of
all others.
14
15
See Qur’an 95:6
5:2 cf. 3:200
It reads:
“Yes, but whoever submits himself to Allah and does good, his reward lies with his
Lord; on such shall be, no fear, nor shall they grieve.”
Shaikh Muhammad Al-Ghazzali, in his comment on this verse says that:
“There are other people in the world who have come to know God truly and who have
submitted to Him and dedicated their lives and energies to His service, and whose
efforts should not be allowed to go waste.”17
It is important to note again that, it is not mere faith, which leads to this salvation but
faith complemented by righteous deeds.
Further, it is emphasised that one should do what one says because, it is hateful to
God that one does not do what one says.18 The theory should match the praxis.
At this point, we deem it appropriate to make a cross-reference to the Epistle of James
where we read:
“My brothers what good is it for someone to say that he has faith if his actions do not
prove it? Can that faith save him?
Suppose there are brothers and sisters who need clothes and do not have enough to
eat.
What good is therein your saying to them "God bless you ! Keep you warm and eat
well!" if you don't give them the necessities of life?
So it is with faith: if it is alone and includes no actions then it is dead.
Do you believe that there is only one God? Good! The demons also believe and
tremble with fear.
16
See for example 2:38; 112, 262, 274 and 277
See his: A Thematic Commentary on the Qur’an, Vol. 1, Trans by ‘Ashur A. Shamis, Herndon
(Virginia, USA), I.I.I.J, 1999, p. 21
18
See Qur’an 61:2-3
17
How was ancestor Abraham put right with God? It was through his actions when he
offered his son Issac on the altar.
Can't you see? His faith was made perfect through his actions”.19
Some evangelical Christians for whom then salvific action of Jesus in history is
enough might have a problem with James. For such people, the stress is on faith so
much so that nit is as if they say: JUST ACCEPT JESUS AS YOUR PERSONAL
LORD AND SAVIOUR and all will be OK [no matter else what you do]. James says,
that is not enough, that faith alone cannot save you. Islam teaches the same principle
and even goes further to emphasize that worship (Ibadah) in Islam embraces all
aspects of one’s life, one’s moral life not excluded. It is this notion which enables
Muslims to argue in fine detail that Islam is not a mere religion but a Din- A way of
life – it is a living, dynamic practical faith. In Islam, life is one whole, one full unit,
without divisions. It is holistic.
The role of the human being on earth is partly explained in the Qur’anic passage:
“We destroyed the generations before you when they went wrong. And their
messengers (from Allah) came to them with clear proofs (of His Sovereignty) but they
would not believe. That is how we reward the guilty (people).
Then we appointed you vice-regent in the earth after them so that we might see how
you behave”.20
We are, therefore, on trial and the basis of our trial is our conduct which must be in
consonance with our Iman, our Aqidah.
19
20
James 2:14,17, 19, 21-22
10:13-14
We are not in the business of 'Do what I say but do not do what I do!' The proper
principle in the life of a Muslim must be:
“Do what I say and do what I do” because what he says and what he does need to be
compatible.
Faith (Iman) belief in Islam is therefore incomplete without the good works (Amal)
and it is this essential point that we have to be aware of.
It is often assumed that religion and Islam for that matter, demands too much of its
adherents. Nothing can be further from the truth. The Qur’an points out that God
does not demand from humans more than they can bear21 and that is essentially why
the prophets and messengers sent with scripture were all human.22 This was to enable
human beings to see that the word of God is meant for them and not for angels. The
prophets and messengers lived exemplary lives for humans to take after them.
Amin Ahsan Islahi looks at some common errors in Islamic Da'wah. He discusses 5
errors among which he makes the following observation:
"The third practical error of the ways of the Muslim missionaries is that they
utilize the agency of the word of mouth as the only means of propagation of
faith; they never make any attempt to practically demonstrate the true Islamic
life, when they know full well that there are few intelligent persons with
unusual moral courage who can accept Islam in view of the excellence of the
Islamic principles along" 23
21
2:233, 286
See Qur’an 6:8-9 cf: 17:94-95
23
The Call to Islam and How the Holy Prophets Preached Tr. By Sharif Ahmad Khan; Kuwait, Islamic
Book Publishers, 1997 p11
22
He explains further, that, most rational people would believe and accept what Islam
offers only if they see it in normal human life. If it is shown that these wonderful
principles of Islam, looking so fantastic, captivating and mesmeric on paper really
work in practical human life, then they are worth considering. If they are merely
angelic in theory and cannot be translated into functional life, then it is really difficult
for any person to be convinced. As far as theories are concerned, people have had too
many of them in life. They are looking for down - to - earth practical principles.
Islahi continues:
"… since the silent tongue of action is more eloquent than the wagging tongue
of the claims, all their harangues vanished into thin air, and the world was not
moved in the least". 24
He points out that Da'wah does not work merely by rehearsing some wonderful or
pathetic events in Islamic history. Minds, hearts and heads are not swayed by these
methods in themselves (per se). He then concludes that Da'wah through practical
example is necessary and indeed crucial. In his own words he writes:
"What a pity, everything else was tried but this effective method!"25
By these observations, we come to understand that Da'wah has to do with theory
coupled with exemplary behaviour; the latter being vital to the success of the former.
After all, whatever it is, the listener has to act in a particular manner. The message of
Da'wah being revolutionary, demands a comprehensive transformation of one's
personality which involves not only his beliefs held earlier but also his whole life style (plan). A normal human being, therefore, needs an example of this practically in
order to have an awesome impact on himself to transform accordingly.
24
25
Ibid. p12
Ibid
REASONING
The nature of Iman is such that unless it is deeply rooted in a person's heart and soul,
it has but a transient future. It should be deeply rooted in one's heart otherwise it
cannot satisfy the criteria of Iman. By saying this, it means Iman has a close
relationship with volition. If one has not consciously and critically assessed the
message being presented to him and has not digested it and accepted it, it would not
have much meaning. To Islahi,
"That is why the preachers of the Truth can neither convince through an
arrogant attitude, nor can they gain their object through angry arguments, nor
will poetic and oratorial reasoning avail them in the least which has no roots in
human nature or common sense".26
That arrogant inappropriate methodology can only be used by those whose main aim
in Daw'ah is to stifle their opponents in wrangling discussions. It cannot be used by
those whose aim is merely to awaken the consciousness that is already buried in the
primeval nature of man.27
Syed Qutb, commenting on the passage in Surah ash - shams (91:8-10) points out
that:
"Man is just as capable of recognising the good as he is of recognising the evil
in everything he encounters, and he is equally capable of directing himself one
way or the other. This dual ability is deeply ingrained within him. All
external factors like Divine messages only serve to awaken his potential and
26
27
Ibid p103
See Qur’an 7:172 Reference has already been made to this in the early section of this chapter.
help it take its chosen way. In other words, these factors do not create this
which is innate; they only help it develop".28
The passage in the Qur'an says:
By the soul and the proportion and order given to it
And its enlightenment as to its wrong and its right
He who purifies it truly succeeds
he who corrupts it fails
This innate capability of the human being does not, in any way, devalues the validity
of Revelation. It comes to remind the human being of this capability and guides
him/her onto the straight path to salvation. This is why the Qur’an always demands
that one constantly applies one’s God-given faculties objectively to arrive at the
Truth.29
It is significant to note the golden examples of the prophets and messengers of Allah
that have been left for us. The examples of Ibrahim (A.S.), Musa (A.S.), and the Holy
Prophet Muhammad (SAW) would suffice here. To take these chronologically:
a)
IBRAHIM (A.S.)
In 16:120-123 Allah (SWT) says:
v120 "Abraham was indeed a model, devoutly obedient to God, (and) true in
faith, and he did not join gods with God".
v123 "So we have taught you the inspired (message). Follow the ways of
Abraham the true in faith, and he did not join the gods with God".
Syed Qutb: In the Shade of the Qur’an Vol. 30 Tr. By M.A.Salahi & A.A. Shamis, London, W.W.H.
Publishers, 1979, p187 see the full text of the commentary pp 183-189
29
See 3:190-191 cf 2:164
28
The Qur'anic narrative as given in surah al - Anam (6:75-82) shows Ibrahim in
a serious but rational argument with his father and his people. He pointed to
the behaviour of heavenly bodies and told his people that all these bodies had
no power in themselves and could not save anyone so they should not be
worshipped. He is argument was simple, straightforward and in a very wise
manner. The people's main defence was that they were merely following the
practices of their ancestors. They said:
“We found our fathers worshipping them”. Ibrahim reasoned with them that,
if that is the case, if that is your reason, 'Then you and your fathers were in
plain error'.
b)
MUSA (A.S.)
When Musa (A.S.) was sent to the Firaun, Allah (SWT) told him:
“Speak to him gently/mildly perhaps he may take the warning (or) fear
(God)”30.
The command/advice to Musa here is very interesting. Allah (SWT) is telling
him that, Yes, Firaun might be one of the most terrible people in history. He
is one of the enemies of truth. His attitude is abominable, detestable,
loathsome and his character ignoble. But even with this man, speak to him
gently. Do not be harsh with him. The gentle, moderate, humane approach
might soothe his hardened heart and he might realise his error. It is as if Allah
(SWT) is saying that any approach opposite to gentleness would not yield
positive results. He is, therefore, asked to reason things out with the Firaun in
a gentle (humane) manner.
30
20:44
c)
MUHHAMAD (SAW)
The Holy Prophet was very much aware of his role and therefore, he never
went beyond that31. Examples abound in the life of the holy prophet
Muhammad (SAW) regarding the mode of reasoning32. Tradition tells us that
in the early period of his mission when he gathered people around Mount Safa
and spoke to them, he put a simple innocent question to his audience.
"Suppose I tell you that an army is on its way here to attack Makkah
would you believe it? They all shouted that yes".
Because, as they were supposed to have explained, they knew Muhammad
(SAW) right from his childhood days as sincere, humble and honest. He was
famously called al-Amin (The Trustworthy). Therefore, they deduced from
his character that he could not deceive them. By asking a very simple
question, the prophet was able to get a popular acclaim to his authority even
though the consequences of that went further than the mere saying of ‘yes’.
M.A.J. Beg outlines the factors for the prophet’s successful da’wah as:
absolute convictions in the Revelation; Ideal character, Relentless effort;
Good intentions and actions for the welfare of all his people (sincere
intention);
Rational discussions; Working from the both ends of the social ladder and
31
See for eg: 5:99; 11:12; 33:45-46; 50:45; 88:21-22. In all these passages, the cardinal point is the
limitation of the prophets duly/responsibility (and that of the Muslim da‘i for that matter, to merely
conveying the message as it is without ‘forcing’ it down people’s throats. After all, as 88:21-26
clarifies the ultimate authority to decide rests with God Himself and not the da‘i, not even with the
prophet
32
Qur’an 33:21; cf: 3:31; 4:80; 68:4.
Avoidance of force.33
It is to be noticed here that the impact of the prophets own behaviour in all
these factors was cardinal to the success. If the prophet’s example is the
yardstick for the believer, then it must necessarily be so for the one who
engages in da’wah activities. Hence the action pact of the da’wah enterprise
is the most important.
The work of Da'wah is service-oriented. A Da’i is always a leader in the
community, group, family. Discussing the issue of leadership through service,
Hisham Al - Talib refers to the Hadith of the Holy Prophet (SAW) thus:
“The leader of the nation is their servant”
(Sunan al Daylami and Sunan al -Tabarani)
He explains,
"When the Islamists position themselves in their society as service
oriented agents, offering viable alternatives and solutions for their
problems, people will trust them and make them their leaders".34
A Dai's readiness to offer help wherever it is needed would make lasting
impressions on people and those who are not already Muslims would sit up
and ask questions as to what makes a particular person so different. The
answer, will eventually be found in Islam. The principles of Islam expounded
33
M.A.J. Beg: Two Lectures on Islamic Civlisation Kuala Lumpur (Malaysia), University of Malaya
Press, 1983 p 24
34
Hisham Al-Talib: Training Guide for Islamic Workers Herndon (Verginia, USA) I.I.I.T., 1991 p 19
in the Holy Qur'an and exemplified in the life of the recipient and transmitter
of the Qur'anic revelation emphasises on people helping each other35.
The Holy prophet encourages us to remove evil wherever we see one. A Da’i as a
leader needs to develop four basic values which help in ensuring successful
leadership. These are part of the qualities of a leader:
a)
Natural Attraction
b)
Strong Willpower
c)
Optimism and
d)
Problem Shooting
The first has to do with those things which would enable people to go after you
because you are always ready to help. It is this quality which would enable people to
miss you badly if you are not around. This is the opposite of the value (or behaviour)
which repels people. A Da’i must have that pleasant personality in his behaviour
which would serve as a magnet to attract people to him.
The strong will power is not the type which breeds arrogance and other egoistic
tendencies, but the kind which would enable you to stand firm and work with all odds.
It is this quality which would help a Da’i resolve to do something positive and would
not allow flimsy excuses and other irrelevant arguments to change his position.
Optimism, hoping and praying and working hard at a point in order to attain success is
also crucial in the overall development of a Da’i. Without optimism, despondency,
apathy and lethargy might set in and destroy even the best founded plan. The Da’i
35
vide supra and footnote 11
must always remember that Hidayah is given Allah (SWT) only here we should just
do our best and hope and pray that the effort would meet the pleasure of Allah (SWT).
The Da’i must identify problems, define, classify them and offer advice for their
solution:
Identify - what is it?
Define - In which Islamic context does this lie? What injunctions is it breaking?
What Islamic norm is it breaking?
Classify - What is the degree of sinfulness?
Solve - Limit the damage to individual and society. Do not deviate from accepted
Islamic norms. A small problem will indicate the method of solution. Avoid making
mountains out of small insignificant hills. Of course, small sins might lead to bigger
ones but apply (hikmeh)36 wisdom in this process so that you do not kill a fly on your
sore with a shortgun. (AK 47)
NASIHAH IN ACTION
The Holy prophet said:
“Religion is sincere advice”37
One of the most important areas of practical Da'wah is offering advice to others.
Prophet Hud (AS) pointed out to his people that he was a sincere advisor. (7:68)
Shua'ayb (AS) also said a similar thing to his people (7:93).
The three basic principles of methodology of da’wah begins with wisdom (hikmah). The others are
‘Beautiful Reaching or Goody Counsel’ and ‘Better Reasoning’ see Qur’an 16:125
37
An-Nawawi’s Forty Hadith, Tr. By Ezzeddin Ibrahim and Denys Johnson-Davies, Damascus (Syria)
Holy Qur’an Publishing House, 1976 see Hadith No. 7
36
"According to the prophetic Teaching, the believer is a mirror of his brother.
Remember that a mirror gives us a true reflection, nothing more, nothing less.
We must do the same, when we transmit the picture to our fellow Muslims
through advice".38
It is important to note that we might even be mistaken with the advice itself even
though we might be sincere and innocent. Hence an advice should not be thrusted
upon someone as if it is a law. The advisee (the one to be advised) might be correct
after all. With this in mind, one would always deal with the other with wisdom and
not rush the things which might create more evil instead of solvingit.
The Da‘i to expunge selfishness from himself. The advice, as much as possible
should be on the spot, specific, brotherly, and respectful.
REASONING
Man is born with the natural power of reasoning. A normal human being analyses
things/issues before reaching a particular conclusion. Any situation that is attained or
accepted without cogent reasoning might be at risk of disappearing or withering when
it faces the least challenge. Hence, a firm faith has to go with sound reasoning. Since
reasoning is part of human nature, anytime a Da‘i is engaged in this activity he should
make it look so natural and simple that the truth that he carries is driven home with
the necessary impetus. Comparing reasoning to water and air, one could advise that
the reasoning of a Da’i should be as clean and wholesome as the water one drinks and
the air one breathes. Once these factors are absent, the reasoning process adulterated
or presented and backed up with emotions, arrogance, superiority complex or "holier
38
Abdul Wahid Hamid: Islam and Natural Way, London Muslim Educational Literary Service, 1989 p
149
than thou" attitude an their other attendant evils, the message itself would be
obfuscated and nothing positive would be achieved. The Islamic message creates a
revolution which is spiritual, psychological, intellectual and even physical in the
individual and then in society. A form of freedom of thought is brought to man but
this should be couched and presented in a way that it fulfils its real purpose - to serve
as a means of redemption instead of it being a means of annihilation / destruction.
Through these exemplary behaviour people would not only be convinced of the truth
of the message being carried but also the sincerity / commitment / devotion / zeal of
the carrier himself. The opposite of this kind of behaviour, where proper reasoning is
abandoned, and emotions or egoistic tendencies allowed to mushroom, belong to the
realm of those engaged in mere polemics and scholastics.
Polemics is from a Greek root meaning "war". However, it is not war with arms or
physical confrontation but it is "war" with words. Scholastics deals basically with
merely seeking to impress with language. The presentation becomes so semantical
and arrogant that the person, rather than the message is projected upfront. The Da‘i's
reasoning has to have much to do with the principle: "from known to the unknown".
This is why the Holy Qur'an and also as exemplified in the methodology of the
prophets and messengers, very often points to the Universe (Afaq) and the people
themselves in order to drive home a point. For example, the Qur'an advises man
constantly to look around him, travel on the earth and see what has happened to others
who rejected the message. The Qur'an asks us to look at natural events and then our
own selves in order to understand the truth of the revelation.39
39
See for eg: 24:41-46; 50:6-11; 78:6-16; 6:11; 22:46; 27:69; 29:20-22; 30:9, 42; 35:44; 40:21, 82;
47:10
These, the Qur'an says are signs sound enough to convince the most ardent skeptic.
With this type of reasoning, many potential problems or obstacles in getting the
message are removed; conclusions are reached without the audience exerting
themselves too much.
Further, it is so amenable to their own nature that the listeners agree that it is not
coming from somewhere else; it is not a false concoction. But, the most important
point is that the listener does not see the Da‘i as the repository of knowledge or the
‘saviour’. Without this, the situation generates a master - servant, teacher - student,
lord - disciple feelings consequently breeding inferiority complex in the former. He
sees him as a colleague and when it comes to this level, the intimacy developed helps
the message to reach home.
Capitalizing on the wrong assumptions of the audience and fanning the fire merely to
embarrass or disgrace someone displays woeful lack of wisdom (hikmah). A Da‘i
should avoid this. If his assumption is wrong, then it is the duty of the Da‘i to lead
him from that darkness to light. That is what Allah (SWT) had done to humankind
with the Holy Qur'an and therefore, it is obligatory that the Da‘i also offers that
solution to the person’s problems.40
Again in the reasoning methodology, it pays to start on common grounds with the
person to be spoken to. God created man into diverse races, tribes, and nations
speaking different languages, having different cultures etc. (see 49:13) but in His
own wisdom there are several platforms available for us to stand together and share
40
See eg: 2:257; 5:16; 24:35; 40; 33:43
ideas.41 For example, natural laws, basic ethical issues and evident facts of history,
offer us immense opportunities to reason together as human beings and through this
be able to transmit the message without really endangering anything. It is again
important that in our dealings with the people we should show RESPECT and CARE.
Do not alienate the audience. Make them realise that they are part of the group and
you care for their welfare now and the future. The message must be presented in such
a way that it is FOR THEM not that it is for some people but they are privileged to be
presented to them by you.
If the latter attitude sets in, the reader feels he is an alien to the material. Listeners of
the message of Islam should not be made to feel so. Refrain from talking of the
cardinal belief systems of your audience in jest. The Qur’an admonishes believers
against this.42
No matter how evil, idolatrous you think they are, respect them. Present the message
in a lenient way.
When the prophet was sending Muadh Ibn Jabal to Yemen, he was advised to present
Islam leniently and allow the people to ‘grow’ into it. If a faith is presented in a rigid
manner, all it does is to alienate the very people it is meant for.
The da‘i therefore has to step by step in the same way as prescription of drugs by a
doctor is done gradually. One should take into account the listener's personal
41
42
See Qur’an 49:13
See 6:108 cf. 17:53-55
commitments and also natural human frailties. The Qur'an itself was presented in
stages in order to make it easier for the Holy prophet to bear it and for the people also
to follow it43.
We as individuals and as communities should be good and effective advertisements
for Islam. The community needs to be clean, caring, and compassionate, peaceful and
safe, hard-working and disciplined, open, warm and welcoming. People who are
considering Islam as an alternative to their own point of view should see it as a really
better alternative and the Muslim home should be seen as a safe haven for refuge.
People should feel Islam offers real liberation from Racism and Oppression. Here, we
mean real liberation from these evils and not an illusory liberation. Understanding
other people is a crucial factor in human relations and a Da’i needs to know the
worldviews (philosophies) of other people. There is the need to acquaint oneself with
other people's belief systems so that one relates to them positively and not at the level
of confrontation and emotion.
The universality of the message of the prophet is such that it must not be monopolised
by anyone particularly nation or race. Islam is the birthright of all peoples and hence
no one can be excluded from its call.44
It is because of this primary notion that the behaviour of the Da‘i is extremely
important. Islamic personality is that kind which enables one to think (reason),
analyse and judge everything on the basis of Islam and also within Islam's holistic
attitude to the universe, man and life. It is this personality which helps the Da‘i to see
43
See Qur’an 17:106
everything through the mirror of Islam and sacrifices self interest for the sake of
Islam.
Other attitudinal issues in da’wah could be categorised in the following passages:
Constant close contact
Treat your object of Da'wah on equal terms. Never make him feel inferior either
spiritually or otherwise because he is not. He has the same potential as yourself.
Avoid treating him as a rival. He must not see you as a sympathiser.
We should meet people with smiling, friendly faces. It is more effective than a stony,
harsh attitude.
Steadfastness, sacrifice, commitment, Muhasabah self-critique knowing oneself,
correcting weak points, improving upon strong values within oneself are crucial.
Punctuality in Prayer would enable one to build a spiritual armour against all human
frailities and temptations. Coupled with patience, one becomes stronger and firmer
against all odds.45
Eschew: Pride, arrogance, self-conceit, superiority complex, ‘Holier than thou’
attitude.
Hikmah must go with the following principles
a)
God consciousness, understanding of the faith
b)
Faith accompanied with good works
See Qur’an 34:28. Here the universality of the prophet’s mission is affirmed. Again in 21:107, the
prophet is described as a ‘mercy’ sent to all creatures
45
In 73:1-5 the prophet is advised to prepare himself spiritually fo rthe heavy responsibility at hand,
and in 2:45-46, prayer and perseverance are enjoined on the true believers.
44
c)
Each expression uttered in Da'wah must be as close to the truth as possible
d)
Strive to understand the Qur'an in terms of Nasikh and Mansukh, Muhkamat
and Mutashabihab.
e)
Familiarity with the Sunnah must be of important concern.
Devotion to duty
Ever-forgiving
Enthusiasm, commitment, involvement
Avoid apathy, anger, complacency, indifference,
Strive to be a trouble shooter
Accept criticism. Abu Bakr Sidiqque (RAA) in his appointment as the Khalifah was
known to have said:
"… obey me as long as I obey God. But if I disobey God you no longer owe
me obedience".
Amr B. Maaroof Wa Nahy ‘an al-Munkar must be a guiding light. The general day to
day lifestyle must be a point of encouragement for others to do what is right and avoid
what is evil. In order to do this, the Da‘i himself should strive to uphold the principle
of upright behaviour. If you want to correct, someone/something BE SURE you
know that you are right in terms of the Qur'an and Sunnah and what you are talking
about is TRUE. Beware of the danger of hearsay / extremism.
"The disputative attitude of Da'wah, whether full of impressive evidence,
prevents people from accepting the "Truth". So the opponents should be
spoken to politely, for, it is of no importance that you defeat them in
disputation. The real importance lies in the fact that you have won his heart
by your good attitude".46
46
Abdul Badei Saqr: How to Call People to Islam Tr. By Shakil Ahmed, Delhi, Hindustani
Publications, 1983
What is crucial is not how much academic laurels one has achieved but by how much
positive zeal one has to help in the transformation of individuals and society that
Islam demands. A da‘i’s addresses should also receive the highest respect possible
and should not engage in anything that has the potential of causing trouble.
Observers see, the Da‘i, as the Da'wah. Linguistically, it is wrong but in reality, it is
true and hence one has to avoid anything which would change this wonderful opinion.
Avoid any contradiction of word and deed. The Da‘i should portray the message he
bears and therefore it is appropriate for them to see you as the Da'wah itself.
Eloquence in making speeches is desirable but that is just part of the story. Purity of
character is essential. Self-reformation is a sure road to reformation of others. Allah
(SWT) says in 2:204:
“And of mankind there is he whose speech may please you in this worldly life, and he
calls Allah to witness as to what is in his heart, yet he is the most contentious of the
enemies”. Here, hypocrisy, is evident and hence such a person need self-reformation
before seeking to reform others.
Sacrifice is one the supreme values and a Da‘i should be prepared to sacrifice Time,
Wealth and be prepared to bear Troubles. These would make a positive impression
on people that one is serious, honest, sincere and committed to the mission.
Open heartedness and generosity are very important.
Even Allah forgives people's mistakes and hence a Da‘i should always portray this in
his attitude.
The da‘i should - endeavour to gloss over people's little faults, and instead, ask for
Allah's forgiveness for them and offer a brotherly advice.47
Social - service duties are important because Da'wah is a service - oriented duty. We
need to arrange time to engage in community service. The impression this makes on
people is enormous.
GOODLY COUNSEL (MAW'IZAH AL-HASANAH)
In our presentation of the message, every effort is to be made to make it beautiful and
attractive. The Da‘i should avoid exaggerated opinions, and harsh words. He should
be soft in discussions and give his opinion based on the Qur'an and Sunnah in a
dignified manner regardless of provocation or opposition. The Qur'an 17:53 calls on
us to speak only the best things. The message must be conveyed through the medium
than is fairly understood by all. Islam needs people who have the capacity to present
its tenets in a clear principled manner, and not those who would confuse them. It is
due to this that a Da‘i needs to train himself in the Art of Public Speaking and
Persuasion in order to be effective. In the preaching, one should communicate with
one’s listeners, not merely talking ‘to them’.
MUJADALAH
"Diplomacy" is important here
47
See Qur’an 3:159
Taunts, mockery, wild accusations, skewed arguments with the opponent should be
avoided. The argument, if there is a need for it, should be humble, precise and
simple. He should look noble and sublime in his dealing with the opponent.
"The Islamic missionary tends to forget that leading by example is still the
most powerful resource needed on the path of Da'wah. By word and deed the
Islamic missionary should be the upholder and champion of justice, human
welfare and man's dignity and freedom".48
"Charity begins at home" so says conventional wisdom. Therefore, let your own
house become a guiding light for others. The Holy Prophet was ordered by Allah
(SWT) to do just that. (26:214) From the prophet's own immediate family, he was
able to get a platform from which to extend the mission.
Planning and evaluation of the Da'wah process also shows how organised, serious and
committed one is. Nothing destroys anything than an unplanned mission; a project
which is initiated haphazardly.
CONCLUSIONS
"The image of Muslims, as created and reinforced by our conduct as nations as
communities cannot be separated from the image of Islam".49
The Da‘i himself should examine the status of his own Iman and ask himself how he
is exhibiting the action part of Iman in his house, workplace and community.
Common grounds for discussion 3:64
Abdullah Muhammad Zin: Islamic Da’wah (Mission), Definition, Conception and Foundation Kuala
Lumpur, Pustaka Antara, 1991 p57 (Malaysia)
49
Khursam Murad: Da’wah Among Non-Muslims In the West – Some Conceptual and Methodical
Aspects, Leicester, The Islamic Foundation, 1986, p 15
48
Perhaps it is important to ask ourselves whether the dominance of Kufr and UnIslamic attitudes in a large portion of the world is due mainly to their own fault or
that, those supposed to be witnesses to the truth (2:143, 22:78) have failed to live up
to expectation. We might be partly to blame because in our individual living
examples, we give a distorted image of the Islamic message. We take a classic
example of the impact of Muslims in Europe on the native Europeans. It seems to
some of us that the influence has been very minimal. Portrayal of essential Islamic
values in the daily lives of people living in largely non-Muslim areas should have
convinced more and more people that Islam is a better alternative. But rather sadly,
the exception has not been attained primarily because due to the behaviour of some
Muslims, the people might conclude that Islam does not really have any solution to
offer to their daily problems or at best it is not very different from what they
themselves believe in and do.
Even the forms of governments we have in most Muslim majority countries seem to
reinforce the same position. Most of these authorities gradually kill the sense of Islam
in people. They are not allowed to live it. This is basically because if we were to live
it, then, it would revive in us the spirit of revolt against the injustices, oppressive laws
and many other unIslamic practices which they consciously or unconsciously
perpetrate. They fear a change in the status quo. Without a change in these attitudes
by individuals and government, Da'wah would always face problems and cannot
succeed. In Islam, we do not live by the philosophy of "Do what I say but not do
what I do". Our behaviour should portray the message we bear and this is the most
effective of all methodologies of Da'wah.
SUGGESTED READING
al-Alwani, Tahir, J: Missing Dimension in Contemporary Islamic Movements.
Herndon [Virginia, USA], I.I.I.T, 1996
Baaz, Abdullah, Ibn: Words of Advice Regarding Da‘wah.
Compiled by Ziyaad ibn Muhammad as-Sa’doon, tr. by Bint Feroz
Deen & Bint ‘Abd al-Ghafoor. Birmingham, al-Hidaayah Publishing
and Distribution , 1998.
Basri , Ghazzali: Christian Mission and Islamic Da‘wah in Malaysia.
Kuala Lumpur, Nurin Enterprise, 1990.
Castro, Emilio & Ahmad, Khurshid : [eds]:Christian Mission and Islamic Da‘wah.Proceedings of the Chambesy Dialogue Consultation.
Leceister , The Islamic Foundation , 1982
al-Faruqi, Ismail R.: Islam and Other Faiths.
ed. by Ataullah Siddiqui, Leicester, The Islamic Foundation
and Herndon,[Virginia, USA], I.I.I.T, 1998
al-Faruqi, Ismail, R.: Islamic Da‘wah Its Nature and Demands.
Indianapolis [USA], American Trust Publications, 1986
Gilani, Syed Asad M.A: Islam a Mission A Movement.
Lahore,[Pakistan], Islamic Publications Ltd. 1982
Islahi, Amin Ahsan: Call to Islam and How the Holy Prophets Preached
tr. by Sharif Ahmad Khan , Kuwait, Islamic Book Publishers, 987.
Kirk, Andrew: What is Mission? Theological Explorations.
London, Darton, Longman and Todd, 1999.
Mawdudi, Sayyid Abul Ala: Witnesses Unto Mankind – The Purpose and Duty of the
Muslim Ummah ,. ed. & tr. by Khurram Murad,
Leicester, The Islamic Foundation, 1986
Nadwi, Sayyed Abul Hasan Ali: Inviting to the Way of Allah.
London, Ta Ha & Leicester, U.K. Islamic Academy, 1996
as-Salaam Abd- : Da ‘wah Guide {Towards Performing Da ‘wah}.
New Delhi, Students Islamic Publications, 1996
Sami‘ullah , Muhammad: Meaning and Significance of Da‘wah Ila Allah [ A Guide to
the Propagation of Islam.
Islamambad, [Pakistan], Islamic Research Institute, [n.d]
Siddiqi, Shamim A: Methododlogy of Da‘wah IlaLLah in American Perspectives.
Brooklyn [New York, USA], The Forum for Islamic Work, 1989
Yakan, Fathi: Problems Faced by the Da‘wah and the Da‘iyyah.
Delhi, Hindustan Publications, 1984
_______
Islamic Movement: Problems and Perspectives.
Indianapolis, [USA], American Trust Publications, 1984