Methodology of Dawah of the Prophet Muhammad

8/19/2019 Methodology of Dawah of the Prophet Muhammad

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Methods of Dawah [RKUD 3030]

Professor Dr. Muhammad Mumtaz Ali

Email: [email protected]

Mobile: 019-3!3130

Semester 2 2015/2016 INSTRUCTIONS FOR STUDENTS

Every student must come to class on time andpati!ipate in discussion. Our focus would be more onUN!S"#N$N% critical and analytical.

&uestions and 'omments are always welcomed andentertained.

Every student must come to class wit( re)uired readin*material.

Every student must understand "eanin# o$t!omes of+E",OS O- ##,

resentation 16 +arc( 2016 starts+idterm test 30 +arc( 2016

Submission of #ssi*nment4 12t( +ay 2016.

+idterm test 4Elain any t(ree of t(e followin*4

1 "

3 #

Instructions for Presentation Distribute handout in class

mailto:[email protected]:[email protected]


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Every slide should have slide number

Every student must ask questions

Provide three [3] references of the books

Structure of the presentation1 !opic of the presentation

" Introduction3 E#ploration$it should cover vie%s of the authors

& 'nalysis

( )riticism$ your personal vie%s

* 'dditions + a fe% ne% points from your side

, )onclusion

Instructions for 'ssi-nment. [individual task ] /rite a pro0ect on

2eferences. ( ooks

4en-th 1($"5 pa-es Submission. efore 1"th 6ay "51*

Structure of 'ssi-nment.1 !opic of 'ssi-nment.

" Introduction

3 Definition

& !he differences bet%een

( E#ample of the

* )omparison bet%een them

, )onclusion Personal vie%s Identifyin- somethin- ne% from your side


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$o e%cel o&e a&other i& good 'or(s. )": 1#*+ ,e 'atchful

oer the Praers/ a&d oer rai&g 'ith the utmost

e%celle&ce...)": "3*+he beliee i& Allah a&d i& the 2astDa a&d e&oi& 'hat is right a&d forbid 'hat is 'ro&g/ a&d

haste& to e%cel each other i& doi&g good. hese are amo&g

the righteous. )3: 11#+ 4t is Allah 5ho created death a&d life

that 6e might tr ou as to 'hich of ou is e%celle&t i&

deed. )!:"+

Da%ah and Its Philosophy

In the name of 'llah7 the 6ost 6erciful7 the 6ost

)ompassionate

['l89adid7 (,. 1$":]

)1+ All that is i& the heae&s a&d the earth e%tols the glor

of Allah. 6e is the Most Might/ the Most 5ise.

)"+ 6is is the domi&io& of the heae&s a&d the earth. 6e

gies life a&d causes death/ a&d 6e has o'er oer

eerthi&g.

)3+ 6e is the 7irst a&d the 2ast/ a&d the Ma&ifest a&d the

6idde&/ a&d 6e has (&o'ledge of eerthi&g.

)#+ 6e it is 5ho created the heae&s a&d the earth i& si%

das a&d the& established 6imself o& the hro&e. 6e

(&o's all that e&ters the earth a&d all that comes forth from

it/ a&d all that comes do'& from the heae&s a&d all that


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goes u to it. 6e is 'ith ou 'hereer ou are. Allah sees

all that ou do.

)8+ 6is is the domi&io& of the heae&s a&d the earth/ a&d to6im are all matters referred )for udgme&t+.

)!+ 6e causes the &ight to ass i&to the da/ a&d causes the

da to ass i&to the &ight/ a&d he full (&o's all that is

hidde& i& the breasts of eole.

)+ ,eliee i& Allah a&d i& 6is Messe&ger a&d e%e&d of

'hat 6e has e&trusted to ou. A great re'ard a'aits thoseof ou 'ho beliee a&d se&d their 'ealth.

)*+ 6o' is it that ou do &ot beliee i& Allah 'he& the

Messe&ger calls ou to beliee i& our 2ord. A&d although

he has ta(e& a coe&a&t from ou/ if i&deed ou are

belieers

)9+ 6e it is 5ho se&ds do'& lear $ig&s to 6is sera&t so

as to bri&g ou out from dar(&ess i&to light. $urel Allah is

Most ;i&d a&d Most omassio&ate to ou.

)10+ 6o' is it that ou do &ot e%e&d i& the 5a of Allah

'he& to Allah belo&gs the i&herita&ce of the heae&s a&d

the earth hose 'ho se&t their 'ealth a&d too( art i&

fighti&g before the


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)11+ 5ho is it that 'ill gie Allah a beautiful loa& A loa&

that Allah 'ill rea after i&creasi&g it ma& times a&d

gra&t him a ge&erous re'ard

)1"+ >& that Da ou 'ill see beliei&g me& a&d 'ome&

that their light 'ill be ru&&i&g before them a&d o& their

right ha&ds. )he 'ill be told+: ?A good tidi&g to ou

toda. here shall be arde&s be&eath 'hich riers flo'B

therei& the shall abide. hat i&deed is the great triumh.

)13+ >& that Da the hocrites/ both me& a&d 'ome&/shall sa to the belieers: ?2oo( at us that 'e ma e%tract

some light from our light. he 'ill be told: ?o bac(

a&d see( light for ourseles else'here. he& a 'all shall

be erected bet'ee& them 'ith a door i& it. >& the i&side of

it there 'ill be merc/ a&d o& the outside of it there 'ill be

chastiseme&t.

)1#+ he hocrites 'ill call out to the belieers: ?5ere 'e

&ot 'ith ou he belieers 'ill rel: ?CesB but ou

allo'ed ourseles to submit to temtatio&s/ a&d ou

hesitated a&d ou remai&ed i& doubt a&d false e%ectatio&s

deceied ou u&til Allahs comma&d came to ass/ a&d the

Deluder deluded ou co&cer&i&g Allah.

)18+ $o &o ra&som shall be acceted from ou toda/ &or

from those 'ho disbelieed. Cou are desti&ed for the 7ire.

hat 'ill be our guardia&. A&d that i&deed is a grieous

desti&atio&.


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)1!+ 4s the time &ot come that the hearts of the belieers

should be humbled to Allahs remembra&ce a&d to the

ruth that 6e has reealed/ a&d that the should &ot be li(e

those 'ho 'ere gra&ted the ,oo( a&d the& a lo&g time assed so that their hearts 'ere harde&ed A great ma& of

them are &o' eil-doers.

)1+ ;&o' 'ell that Allah reies the earth after it becomes

lifeless. 5e hae clearl sho'& >ur $ig&s to ou.

Percha&ce ou 'ill use our reaso&.

)1*+


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)"1+ $o ie )comete+ 'ith o&e a&other i& see(i&g to attai&

our 2ords forgie&ess a&d a arde& 'hose 'idth is as the

'idth of the heae& a&d the earth/ o&e 'hich has bee& reared for those 'ho beliee i& Allah a&d 6is

Messe&gers. hat is Allahs bou&t 'hich 6e besto's uo&

those 'hom 6e leases. Allah is the 2ord of abou&di&g

bou&t.

)""+ o misfortu&e eer befalls o& earth/ &or o& ourseles

but 5e hae i&scribed it i& the ,oo( before 5e ma(e it

ma&ifest. $urel that is eas for Allah.

)"3+ )5e do so+ that ou ma &ot griee oer the loss ou

suffer/ &or e%ult )reoice+ oer 'hat 6e gae ou. Allah

does &ot loe the roud/ the arroga&t/

)"#+ hose 'ho are u&ge&erous a&d bid )offer+ others to be

u&ge&erous. A&d he/ 'ho tur&s a'a/ )should+ (&o' that+Allah is $elf-$ufficie&t/ 4mme&sel Praise'orth.

)"8+ 4&deed 5e se&t >ur Messe&gers 'ith lear $ig&s/ a&d

se&t do'& 'ith them the ,oo( a&d the ,ala&ce that eole

ma uhold ustice. A&d 5e se&t do'& from/ 'herei& there

is gra&d o'er a&d ma& be&efits for eole/ so that Allah

ma (&o' 'ho/ 'ithout ee& hai&g see& 6im/ hels 6im

a&d 6is Messe&gers. $urel Allah is Most $tro&g/ Most

Might.

)"!+ 4&deed 5e se&t forth oah a&d Abraham a&d

established i& their li&e Prohec a&d the ,oo(. he& some


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5e do &ot se&d Messe&gers e%cet as bearers of glad tidi&gs a&d

'ar&ers. )!: #*+

$a: ?$urel Allahs guida&ce is the o&l true guida&ce/ a&d 'e

hae bee& comma&ded to submit ourseles to the 2ord of the e&tireG&ierse/ )!: 1+ a&d to establish Praer/ a&d to hae fear of 6im.

4t is to 6im that all of ou shall be gathered. )!: "+

$a: ?As for me/ m 2ord has guided me o& to a $traight 5a/ a

right athHDi&/ the 'a of Abraham 'ho adoted it i& e%clusie

deotio& to Allah/ a&d he 'as &ot of those 'ho associated others

'ith Allah i& 6is Dii&it. )!: 1!1+ $a: ?$urel m Praer/ all

m acts of 'orshi/ a&d m lii&g a&d m di&g are o&l for Allah/ the 2ord of the 'hole G&ierse. )!: 1!"+ 6e has &o

associate. hus hae 4 bee& bidde&/ a&d 4 am the foremost of those

'ho submit themseles )to Allah+. )!: 1!3+ $a: ?$hall 4 see(

someo&e other tha& Allah as 2ord 'he& 6e is the 2ord of

eerthi&g Eero&e 'ill bear the co&se=ue&ce of 'hat he does/

a&d &o o&e shall bear the burde& of a&other. hereafter our

retur& 'ill be to our 2ord/ 'hereuo& 6e 'ill let ou (&o' 'hat

ou disagreed about. )!: 1!#+

=E2SES D'/'9

> ma&(i&d/ sere )submit to+ our 2ord 5ho has created ou as

'ell as those before ouB do so that ou are saed )from false

beliefs a&d u&righteous co&duct i& this life/ a&d from Allahs

u&ishme&t i& the e%t+ )":"1+

)> Prohet+/ a&&ou&ce glad tidi&gs to those 'ho beliee

)sereHsubmit+ i& this ,oo( a&d do righteous deeds )i& accorda&ce

'ith its teachi&gs+/ that for them are garde&s be&eath 'hich riers

flo'. heir fruits 'ill hae such resembla&ce to those of the earth


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that 'he&eer the 'ill be roided 'ith those fruits the 'ill sa

?4t 'as this 'hich 'as gra&ted to us o& earth before. 7or them

there shall be ure souses/ a&d there the shall abide foreer. )":

"8+

)5hat greater $ig& ca& there be tha& that+ 5e se&t ou 'ith the

ruth as a bearer of good tidi&gs a&d a 'ar&er )": 119+

ICou 'ill be guided to the Jight 5a )": 180+

5e se&t amo&g ou a Messe&ger of ourseles/ 'ho recites to ou

>ur $ig&s/ urifies our lies/ i&structs ou i& the ,oo( a&d i&

5isdom/ a&d i&structs ou 'hat ou did &ot (&o'. $o remember Me a&d 4 shall remember ouB gie tha&(s to Me a&d do &ot be

u&grateful to Me for M faours )": 18"+

?I4 hae come to co&firm the truth of 'hateer there still remai&s

of the orah/ a&d to ma(e la'ful to ou some of the thi&gs 'hich

had bee& forbidde& to ou. 4 hae come to ou 'ith a $ig& from

our 2ordB so hae fear of Allah a&d obe me. $urel/ Allah is m

2ord a&d our 2ordB so sere 6im alo&e. his is the $traight 5a.)": 3: 80-81+

5hoeer holds fast to Allah 'ill certai&l be guided to the $traight

5a. )3: 101+ ,elieersK 7ear Allah as 6e should be feared/ a&d

see that ou do &ot die sae i& submissio& to Allah. )3: 10"+

Ihus Allah ma(es 6is $ig&s clear to ou that ou ma be guided

to the Jight 5a. )3: 103+

A&d from amo&gst ou there must be a art 'ho 'ill call eoleto all that is good a&d 'ill e&oi& the doi&g of all that is right a&d

'ill forbid the doi&g of all that is 'ro&g. 4t is the 'ho 'ill attai&

true success. )3: 10#+


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Cou are &o' the best &atio& brought forth for ma&(i&d. Cou e&oi&

'hat is right a&d forbid 'hat is 'ro&g a&d beliee i& Allah. )3:

110+

Ithere are uright eole 'ho recite the messages of Allah i& the

'atches of the &ight a&d rostrate themseles i& 'orshi. )3: 113+he beliee i& Allah a&d i& the 2ast Da a&d e&oi& 'hat is right

a&d forbid 'hat is 'ro&g/ a&d haste& to e%cel each other i& doi&g

good. hese are amo&g the righteous. )3: 11#+

$urel Allah co&ferred a great faour o& the belieers 'he& 6e

raised from amo&g them a Messe&ger to recite to them 6is $ig&s

a&d to urif them/ a&d to teach them the ,oo( a&d 5isdom. 7or

before that the 'ere i& ma&ifest error. )3: 18#+

Jecall 'he& Allah too( a coe&a&t from those 'ho 'ere gie& the

,oo(: ?Cou shall e%lai& it to eole a&d &ot hide it. he& the

cast the ,oo( behi&d their bac(s a&d sold it a'a for a triial gai&.

Eil i&deed is their bargai&. )3: 1*+

>ur 2ordK 5e i&deed heard a crier calli&g to the faith/ sai&g:

?,eliee i& our 2ordB so 'e did beliee. >ur 2ordK 7orgie usour si&s/ a&d 'ie out our eill deeds a&d ma(e us die 'ith the

trul ious. )3: 193+

)> Muhammad+. 5e hae reealed to ou as 5e reealed to oah

a&d the Prohets after him/ a&d 5e reealed to Abraham/ 4smael/

4saac/ Facob a&d the offsri&g of Facob/ a&d Fesus a&d Fob/ a&d

Fo&ah/ a&d Aaro& a&d $olomo&/ a&d 5e gae to Daid Psalms.

)1!#+ 5e reealed to the Messe&gers 5e hae alread told ou of/

a&d to the Messe&gers 5e hae &ot told ou ofB a&d to MosesAllah so(e directl. )1!8+ hese Messe&gers 'ere se&t as bearers

of glad tidi&gs a&d as 'ar&ers so that after se&di&g the Messe&gers

eole ma hae &o lea agai&st Allah.

ods urose i& raisi&g the Prohets 'as to establish

6is argume&t agai&st ma&(i&d. od did &ot 'a&t


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crimi&als to hae a& basis o& 'hich to lead that their

actio&s 'ere do&e i& ig&ora&ce a&d that &o arra&geme&t

had bee& made to guide ma& to the ruth.

Allah is All-Might/ All-5ise. )1!!+ )5hether eole beliee

or &ot+ Allah bears 'it&ess that 'hateer 6e has reealed toou/ 6e has reealed 'ith 6is (&o'ledge/ a&d the a&gels

bear 'it&ess to it too/ though the 'it&ess of Allah is

sufficie&t. )1!+ hose 'ho de&ied this ruth a&d barred

others from the 5a of Allah hae i&deed straed far a'a.

)1!*+ 2i(e'ise/ Allah 'ill &either forgie those 'ho de&ied

the ruth a&d too( to 'ro&g-doi&g &or 'ill 6e sho' them

a& other 'a )1!9+ sae that of 6ell 'herei& the 'ill

abide. A&d that is eas for Allah. )#: 1!3-1!9+

> eoleK o' that the Messe&ger has come to ou beari&g the

ruth from our 2ord/ beliee i& himB it 'ill be good for ou. 4f

ou reect/ (&o' 'ell that to Allah belo&gs all that is i& the

heae&s a&d the earth. Allah is All-;&o'i&g/ All-5ise. )#: 10+

Ma&(i&d are bei&g i&formed that their 2ord is &ot at all

u&a'are of the 'ic(ed&ess i& 'hich the i&dulge/ &or

does 6e lac( the caacit to deal seerel 'ith those'ho iolated 6is comma&ds.

here has &o' come to ou a 2ight from Allah/ a&d a lear ,oo(

)1!+ through 'hich Allah sho's to all 'ho see( to lease 6im the

aths leadi&g to safet. 6e bri&gs them out/ b 6is 2eae/ from

dar(&ess to 2ight a&d directs them o& to the $traight 5a. )8: 18-

1!+

,elieersK 7ear Allah a&d see( the mea&s to come &ear to 6im/ a&dstrie hard i& his 'aB mabe ou 'ill attai& true success. )8: 38+

> Messe&gerK Delier 'hat has bee& reealed to ou from our

2ord. 7or if ou fail to do that/ ou hae &ot fulfilled the tas( of

6is messe&gershi. )8: !+


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Dii&it. 13!+ $a: ?5e beliee i& Allah/ a&d i& 'hat has bee&

reealed to us a&d to Abraham/ 4shmael/ 4saac/ Facob a&d the

desce&da&ts )of Facob+ a&d i& 'hat 'as gie& to Moses a&d Fesus

a&d i& 'hat the other Prohets receied from their 2ord. 5e ma(e

&o disti&ctio& bet'ee& a& of them/ a&d 'e are those 'ho submitto Allah. )": 138-13!+

A&d the& if the come to beliee as ou beliee/ the are o& right

guida&ceB a&d if the tur& a'a/ the& =uite obiousl the hae

merel falle& i&to oositio& to the ruth. Allah 'ill suffice ou

for rotectio& agai&st them. 6e is All-6eari&g/ All-;&o'i&g. )":

13+

$a )> Prohet+: ?5ill ou the& disute 'ith us co&cer&i&g Allah'he& 6e is our 2ord a&d our 2ord >ur deeds are for ours a&d

our deeds are for ou. A&d it is 6im that 'e sere e%clusiel.

)": 139+ >r do ou claim that Abraham a&d 4shmael/ 4saac a&d

Facob a&d the desce&da&ts )of Facob+ 'ere ?Fe's or ?hristia&s

$a: ?5ho has greater (&o'ledge/ ou or Allah 5ho does

greater 'ro&g tha& he 'ho co&ceals a testimo& he has receied

from Allah Allah is &ot heedless of the thi&gs ou do. )": 1#0+

4& the begi&&i&g ma&(i&d follo'ed o&e si&gle 'a. )2ater o& this

state e&ded a&d differe&ces arose.+ he& Allah se&t forth Prohets

as heralds of good tidi&gs for the righteous a&d as 'ar&ers agai&st

the co&se=ue&ces of eil-doi&g. 6e se&t do'& 'ith them the ,oo(

embodi&g/ the ruth so that it might udge amo&g eole i& their

disutes. A&d those 'ho i&&oated dierge&t 'as rather tha&

follo' the ruth 'ere &o&e other tha& those 'ho had receied the

(&o'ledge of the ruth a&d clear guida&ce a&d the did so to

commit e%cesses agai&st each other. $o b 6is authorit Allahdirected the belieers to the Jight 5a i& matters o& 'hich the

disagreed. Allah guides 'homsoeer 6e 'ills o&to a $traight 5a

)": "13+


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Abraham 'as &either a Fe' &or a hristia&B he 'as a Muslim/

'holl deoted to od. A&d he certai&l 'as &ot amo&gst those

'ho associate others 'ith Allah i& 6is Dii&it. )!*+ $urel the

eole 'ho hae the best claim to affiliatio& 'ith Abraham are

those 'ho follo'ed him )i& the ast+/ a&d rese&tl this Proheta&d those 'ho beliee i& him. )3: !-!*+

Do the &o' see( a )'a of life+ religio& other tha& that rescribed

b Allah a&d this desite all that is i& the heae&s a&d the earth is

i& submissio& to 6im -'illi&gl or u&'illi&gl- a&d to 6im all

shall retur& )3: *#+

$a: ?5e beliee i& Allah a&d 'hat 'as reealed to us a&d 'hat'as reealed to Abraham a&d 4shmael a&d to 4saac a&d Facob a&d

his desce&da&ts/ a&d the teachi&gs 'hich Allah gae to Mosses a&d

Fesus a&d to other Prohets. 5e ma(e &o disti&ctio& bet'ee& a&

of themB a&d to 6im do 'e submit. )3: *3-*#+

Jecall 'he& Allah too( a coe&a&t from the Prohets: ?his is the

,oo( a&d the 5isdom 'hich 4 hae gra&ted ou. ,ut should a

Prohet come to ou co&firmi&g 'hat ou alread ossess/ oushall beliee i& him a&d shall hel him. )3: *1+

his mea&s that all Prohets had bee& as(ed to ledge-

a&d the ledge of a Prohet is automaticall bi&di&g

uo& his follo'ers- that the 'ould suort eer

Prohet that od se&t to reach a&d establish 6is Di&/

for the cause for 'hich the had bee& raised. 4t is useful

to oi&t out that the Prohets before Prohet

Muhammad )eace be o& him+ had to ta(e this ledge/

a&d this is 'h eer Prohet a&&ou&ced to hisfollo'ers the comi&g of other Prohets i& the future a&d

directed them to suort those Prohets 'he&eer the

aeared. 4t seems sig&ifica&t that there is &o me&tio&/

either i& the Lura& or i& the Hadith/ that the Prohet

Muhammad )eace be o& him+ 'as as(ed to ta(e such a


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ledge. Moreoer/ the Prohet )eace be o& him+

&either i&formed his follo'ers of the ade&t of a&

future Prohet &or did he direct them to beliee i& the

rohethood of a& such Prohet. >& the co&trar/ he

has bee& ro&ou&ced khatam al-nabiyin )the seal of theProhets+/ mea&i&g the last of them b the Lura&.

$eeral traditio&s from the Prohet )eace be o& him+

co&firm that he categocall declared that &o Prohet

'ould come after him.

$o sai&g/ Allah as(ed: ?Do ou agree a&d accet to ta(e u the

burde& of the coe&a&t he a&s'ered: ?5e agree. 6e said:

?he& bear 'it&essB a&d 4 'ill be 'ith ou amo&g the 'it&esses.)*"+ he& 'hosoeer shall tur& a'a from this coe&a&t/ the are

the tra&sgressors. )3: *1-*"+

)> Muhammad+. 5e hae reealed to ou as 5e reealed to oah

a&d the Prohets after him/ a&d 5e reealed to Abraham/ 4smael/

4saac/ Facob a&d the offsri&g of Facob/ a&d Fesus a&d Fob/ a&d

Fo&ah/ a&d Aaro& a&d $olomo&/ a&d 5e gae to Daid Psalms.

)1!#+ 5e reealed to the Messe&gers 5e hae alread told ou of/a&d to the Messe&gers 5e hae &ot told ou ofB a&d to Moses

Allah so(e directl. )1!8+ hese Messe&gers 'ere se&t as bearers

of glad tidi&gs a&d as 'ar&ers so that after se&di&g the Messe&gers

eole ma hae &o lea agai&st Allah.

ods urose i& raisi&g the Prohets 'as to establish

6is argume&t agai&st ma&(i&d. od did &ot 'a&t

crimi&als to hae a& basis o& 'hich to lead that their

actio&s 'ere do&e i& ig&ora&ce a&d that &o arra&geme&t

had bee& made to guide ma& to the ruth.

Allah is All-Might/ All-5ise. )1!!+ )5hether eole beliee

or &ot+ Allah bears 'it&ess that 'hateer 6e has reealed to

ou/ 6e has reealed 'ith 6is (&o'ledge/ a&d the a&gels

bear 'it&ess to it too/ though the 'it&ess of Allah is


17/89

sufficie&t. )1!+ hose 'ho de&ied this ruth a&d barred

others from the 5a of Allah hae i&deed straed far a'a.

)1!*+ 2i(e'ise/ Allah 'ill &either forgie those 'ho de&ied

the ruth a&d too( to 'ro&g-doi&g &or 'ill 6e sho' them

a& other 'a )1!9+ sae that of 6ell 'herei& the 'illabide. A&d that is eas for Allah. )#: 1!3-1!9+

his is a ,oo( 'hich 5e hae reealed to ou that ou ma bri&g

forth ma&(i&d from eer (i&d of dar(&ess i&to light/ a&d direct

them/ 'ith the ermissio& of their 2ord/ to the 5a of the Might/

the 4&&atel Praise'orth/ )to the 5a of+ Allah to 5hom belo&gs

all that is i& the heae&s a&d all that is i& the earth. )#: 1-"+

his da 4 hae erfected for ou our Di&/ a&d hae besto'ed

uo& ou M ,ou&t i& full measure/ a&d hae bee& leased to

assig& for ou 4slam as our Di&. )8: 3+

he ?erfectio& of Di& me&tio&ed i& this erse refers

to ma(i&g it a self-sufficie&t sstem of belief a&d

co&duct/ a&d a& order of social life roidi&g its o'&

a&s'ers to the Luestio&s 'ith 'hich ma& is co&fro&ted

so that i& &o circumsta&ce 'ould o&e &eed to loo( for guida&ce to a& e%tra&eous source. he bou&t referred

to i& the stateme&t: ?4 hae besto'ed uo& ou M

,ou&t i& full measure. is the bou&t of true guida&ce.

he stateme&t: ?4 hae bee& leased to assig& for ou

4slam as our Di& mea&s that si&ce the Muslims had

roed b their co&duct a&d their strii&g that the

'ere ho&est a&d si&cere about the commitme&t the had

made to od i& embraci&g 4slam- the commitme&t to

sere a&d obe 6im- 6e had acceted their si&cerita&d created the co&ditio&s i& 'hich the 'ere &o lo&ger

o(ed i& bo&dage to a&o&e but 6im. hus the

Muslims 'ere &o lo&ger ree&ted from lii&g i&

submissio& to od because of e%tra&eous co&strai&ts


18/89


19/89

a&d hold fast to Allah. 6e is our Protector. 5hat a& e%celle&t

ProtectorB 'hat a& e%celle&t 6eler. )"": +

IAbraham a&d 4smael rai&g: >ur 2ordK Ma(e us Muslim

)submissie to Cou+ a&d ma(e out of our desce&da&ts a commu&it)of Muslims+ that submits itself to Cou/ a&d sho' us the 'as of

Cour serice )'orshi+/ a&d tur& to us i& merc. )": 1"-1"*+

!rue ?nderstandin- of Islam

In order to u&dersta&d the methods of Da'ah or methodolog i.e. a set

of ri&ciles 'hich co&stitute the ge&eral frame'or( for Methods of Da'ah of the Prohet Muhammad ).b.u.h.+ / first 'e hae to u&dersta&d

the true mea&i&g of 4slam/ its message a&d the missio& of the Prohet

Muhammad ).b.u.h.+ .


20/89


21/89

4slam is &ot a religio& or faith i& the 5ester& se&se/

&or is it li&(ed 'ith their sort of o'er/ olitics a&d

state. 4t ca&&ot be reduced to a& of them/ though it

must i&clude each of them. Ee& a& outside obserer/

if &ot some Muslim/ ca& lai&l see that: O4t ca&&ot bereeated too ofte& that 4slam is ?&ot merel a

religio&. 4t is a total a&d u&ified 'a of life/ both

religious a&d secularB it is a set of beliefs a&d a 'a of

'orshiB it is a ast a&d i&tegrated sstem of la'B it is

a culture a&d a ciilizatio&B it is a& eco&omic sstem

a&d a 'a of doi&g busi&essB it is a olit a&d a

method of goer&a&ceB it is a secial sort of societ

a&d a 'a of ru&&i&g a familB it rescribes for i&herita&ce a&d diorce/ dress a&d eti=uette/ food a&d

erso&al hgie&e. 4t is a siritual a&d huma& totalit/

this 'orldl a&d other 'orldl. 6e&ce/ Oreligio& a&d

olitics are t'o sides of a si&gle coi& i& 4slam.

)4slamic Moeme&t/ Murad/ . "*+

4f it is ta(e& as a religio& the& Al-Attas argues that:

he 5ester& co&cet of religio& does &otIcome u&der

the categor of reealed religio& i& the strict se&se as

alicable to 4slam. 5e ca&&ot accet/ to me&tio& a

scie&tific e%amle of categorizatio& of some religio&s/

as reealed religio&sI7or us it is for the most art a

sohisticated form of culture reli-ions7 disti&guished

o&l b the fact that the claims ossessio& of a

reealed ,oo( 'hich/ though artl true/ it &eertheless

'as &ot i&te&ded &or authorized b that ,oo( to calluo& ma&(i&d u&iersall i& the ma&&er that a reealed

religio& 'as called uo& to do from the er begi&&i&g

'ithout &eed of further Odeelome&t i& the religio&

itself a&d its sacred la's. A reealed religio& as 'e

u&dersta&d it is comlete a&d erfect i& its ade=uac for


22/89

ma&(i&d from the er begi&&i&g. he 6ol Lura&

sas that 4slam is alread made comletel a&d erfect

for ma&(i&d/ a&d this claim to comletio& a&d

erfectio& is substa&tiated from its er begi&&i&g b

histor. he &ame 4slam 'as gie& to the religio& fromthe er begi&&i&g ust as the &ame Muslim 'as gie&

to de&ote the adhere&ts of the religio& from the er

startIso 4slamIis al'as relea&t/ is al'as ade=uate/

is al'as Omoder& or &e'/ is al'as ahead of time

because it tra&sce&ds historIa&d is &ot subect to the

(i&d of self-searchi&g Oeolutio& a&d Odeelome&tI

$i&ce 4slam is the religio& 'hich tra&sce&ds the

i&flue&ces of huma& Oeolutio& a&d historicit/ thealues embodied i& it are absoluteI4slam has its o'&

'orld ie'.)4slam a&d $ecularism/ "-"*+

!he 6essa-e of the Prophet 6uhammad [pbuh]

!he methodolog of the Prohet ).b.u.h.+ is deel rooted i& his

message i& co&te%t 'ith his missio&. 4t is / therefore / imeratie for us

to loo( i&to the Message of the Prohet ).b.u.h.+. he Prohet

Muhammad ).b.u.h.+ 'as &ot the first Messe&ger of od to'ardsma&(i&d rather he 'as the last of all the Messe&gers se&t b od. 6e

did &ot bri&g a& &e' ruth/ Message or uida&ceB he came 'ith the

same ruth/ a&d 'as e&trusted 'ith the same Missio& a&d dut as

'ere gie& to all the Messe&gers recedi&g him. 4& the Lura& / it is

me&tio&ed that the Lura& a&d the Prohet Muhammad ).b.u.h.+ are

bearers of the same message a&d missio& reached b the earlier

Prohets ).b.u.t.+ a&d $critures.)1+ 5hat the Prohet Muhammad

).b.u.h.+ has brought is/ therefore/ &either &e' &or foreig&. 6e 'as the

last Prohet ).b.u.h.+ of od . od reied through him the same

ge&ui&e faith 'hich had bee& co&eed b all the former Prohets).b.u.t.+ . All the Prohets ).b.u.t.+ subscribed to the same faith / that

'as e%ou&ded b the Prohet Muhammad ).b.u.h.+. his faith is the

o&l rue faith of huma&it / a&d all other religio&s rerese&t schisms

a&d disse&sio&s caused b me& 'ho hae straed from the truth. 4t is

also emhasized that ma&s salatio& lies o&l i& follo'i&g the 'a

of life e%ou&ded b the Prohet Muhammad ).b.u.h.+. hose 'ho


23/89

follo' it 'ill be successful i& ods rec(o&i&g a&d udgeme&t i& the

hereafter a&d the 'ill i&herit the earth. hose 'ho reect the 'a of

life e%ou&ded b the Prohets ).b.u.t.+ / 'ill face the most tragic

co&se=ue&ces of that reectio& i& the hereafter. od/ i& 6is comassio&/

has i&formed eole of all this through 6is Prohet ).b.u.h.+ a&d lo&g

before the 'ould &ecessaril face Fudgeme&t. )"+ 4t 'as Prohet

Muhammad ).b.u.h.+ 'ho 'ar&ed a&d cautio&ed ma& a&d e&abled him

to gai& (&o'ledge 'hich might hel him to disti&guish truth from

falsehood / 'ho e%lai&ed i& clear terms / the 'a 'hich leads ma&

to'ards success a&d the 'a 'hich leads to his erditio&.

!ell them lai&l )> Prohet+ : Ohis is m 'a: 4 call ou

to od/ o& the basis of clear ercetio&- both 4 a&d those

'ho follo' me. od - glor be to 6im - is free of eer

imerfectio&. 4 hae &othi&g to do 'ith those 'ho associateothers 'ith od i& 6is dii&it.)3+

In the sight of od there is o&l o&e sstem of life a&d 'a of

co&duct 'hich is both i& accord 'ith realit a&d morall right ) #+ .

his co&sists of ma&s ac(&o'ledgeme&t of od as his 2ord a&d the

sole obect of his 'orshi a&d deotio&B of surre&deri&g himself

u&reseredl to od i& obedie&ce a&d serice. 4& doi&g so he should

follo' i& toto the guida&ce commu&icated b od through 6is

Messe&gers ).b.u.t.+ rather tha& tr to deice 'as of seri&g od

accordi&g to his o'& lights. his mode of thought a&d actio& is

(&o'& as 4slam/ a&d it is o&l reaso&able that the 2ord a&d the

reator of the u&ierse should accet &othi&g less from 6is creatures

a&d sera&ts. 4& his foll ma& thi&(s that he has the right to beliee

i& a&d follo' eer doctri&e that comes his 'a 'hether it be

atheism or idolatr. 4& the sight of the $oereig& of the u&ierse/

ho'eer/ all such attitudes amou&t to &othi&g short of rebellio& agai&st

od. )8+

!his sho's that the religio& of eer Messe&ger of od / i& eerage a&d clime/ 'as &o&e other tha& 4slam )submissio& to od+.

2i(e'ise/ eer Dii&e boo(/ i& 'hicheer la&guage it 'as reealed /

a&d to 'hicheer eole it 'as addressed / co&tai&ed the teachi&gs of

4slam. he arious religio&s 'hich hae sread amo&g ma&(i&d are

distortio&s of this true/ origi&al religio&/ a&d are the result of

tameri&g. oeti&g riileges oer a&d aboe those to 'hich the


24/89

'ere e&titled/ eole altered the beliefs/ ri&ciles a&d i&ectio&s of the

true religio& i& a ma&&er co&ducie to their o'& i&terests. )!+ . 4& this

'a origi&al message had bee& corruted / a&d slit i&to arious

religio&s b eole of differe&t ages. ,ut / all the alie& eleme&ts 'ere

elimi&ated b od a&d 4slam i& its ure a&d origi&al form 'as

tra&smitted to ma&(i&d through the Prohet Muhammad ).b.u.h.+ . he

Lura& ma(es it abu&da&tl clear that 4slam- the comlete submissio&

of ma& before od is the o&e a&d o&l faith co&siste&tl reealed

b od to ma&(i&d from the er begi&&i&g. Prohet uh/ 4brahim/

Moses a&d hrist- 'ho aeared at differe&t times a&d laces-all

roagated the same faith. he 'ere &ot fou&ders of faiths to be

&amed after them: each reiterated the faith of his redecessor. )+

>o% the Prohet Muhammad ) .b.u.h. + is se&t to reie' the origi&al

religio&- 4slam. 4t is his dut to call eole to'ards this origi&alreligio& a&d orga&ize them i&to a commu&it. A commu&it 'hich

sta&ds i& its collectiit to gie 'it&ess to this realit that od alo&e

is the Master a&d $oereig& of this 'orld. Ma& siml should submit

to 6im a&d see( 6is guida&ce to deelo his commu&it o& the ath

of eace/ roserit a&d salatio& i& this 'orld a&d i& the hereafter.

)*+

!he 6ission of the Prophet 6uhammad [pbuh]

!he missio& of each Prohet ).b.u.h.+ 'as to call me& to the right 'a

of life/ to commu&icate ods true guida&ce afresh a&d to orga&ize all

those 'ho reso&ded to his missio& a&d acceted the guida&ce i&to o&e

si&gle commu&it.

$uch a commu&it 'as to be dedicated to the t'o-fold tas( of mouldi&g its

o'& life i& accorda&ce 'ith ods guida&ce a&d strii&g for the reform of

the 'orld.

he hae bee& as(ed to adot the right attitude to'ard life. he 'ere

gie& those ri&ciles 'hich/ if follo'ed/ lead to ma&s success a&d

hai&ess. he secific missio& of the Prohet Muhammad ) .b.u.h + 'as

to gie ractical shae to the 4slamic isio& of the good life/ b offeri&g the

'orld a model of a i&diidual character a&d of a huma& state a&d societ/

as lii&g embodime&ts of the ri&ciles of the Lura&. o commu&icate


25/89

the ruth/ to i&ite eole to 'orshi >&e od alo&e a&d surre&der to

6im as their o&l 2ordNb 'ord a&d e%amle.

As bei&g the 2ast i& the chai& of the Messe&gers / the Prohet Muhammad

).b.u.h.+ did &ot reach a&thi&g &e' &or a& &e' ruth/ message or

guida&ceB he came 'ith the same truth a&d 'as e&trusted 'ith the same

missio& a&d dut as 'ere all the Messe&gers recedi&g him.)9+. his

dut a&d missio& has bee& e%ressed i& a &umber of 'as: 'ar&i&g

)indhar + / bri&gi&g glad tidi&gs )tabshir + / i&iti&g a&d calli&g )dawah+ /

commu&icati&g )tabligh+/ remi&di&g )dhikr +/ teachi&g a&d i&structi&g)talim+

/ co&ei&g a&d roagati&g )tilawah+/ e&oi&i&g a&d romoti&g 'hat is

good a&d right a&d forbiddi&g a&d eradicati&g 'hat is 'ro&g a&d bad

) amr bi l-maruf wa nahi ani l-munkar +/ establishi&g Di&) iqamah+ /

establishi&g ustice )qist +/ ma(i&g the Dii&e guida&ce a&d Di& reail

)izhar +/ or 'it&essi&g ) shahadah+ )10+. All these e%ressio&s ertai& tothe same missio&/ though from differe&t ersecties a&d 'ith differe&t

emhases. he Lura& as(ed:

> Messe&gerK Delier 'hat has bee& reealed to ou from

our 2ord/ for if ou fail to do that / ou hae &ot

fulfilled the tas( of 6is messe&gershi.)11+

!he esse&tial fu&ctio& of the Prohet Muhammad ).b.u.h.+ 'as to

a&&ou&ce good tidi&gs of salatio& a&d felicit to those 'ho beliee

i& the teachi&gs reealed b od a&d me&d their co&duct accordi&gl/

a&d to 'ar& those 'ho ersist i& false beliefs a&d eil 'as that

the 'ill hae to face dire co&se=ue&ces.)1" +.

he urose of the missio& of the Prohet ) .b.u.h.+ 'as also to establish

the suremac of the uida&ce a&d the Jight 5a reealed to him b

od oer a&d aboe all other sstems of life.) 13+ 4& other 'ords/ Prohets

).b.u.h.+ 'ere &eer se&t 'ith a sa&ctio& to let the 'a of life reealed to

them be subected to other 'as of life. or Prohets ).b.u.h.+ 'ere se&t

to comromise 'ith the e%isti&g false 'as of life

$i&ce a Prohet ).b.u.h.+ is the rerese&tatie of the 2ord of the

u&ierse/ he see(s to ma(e the Jight 5a reail. ) 1#+ he missio& to

'it&ess the ruth a&d i&ite ma&(i&d to surre&der to its reator has

the status of a coe&a&t 'ith od.


26/89


27/89

obligator for all Muslims. 5hat is the urose of teachi&g these courses to

Muslim stude&ts >&e ca& sa the a&s'er is alread roided i& the course

outli&es 'herei& the obecties of the courses hae alread bee& me&tio&ed.

5hat are those obecties Are those obecties reall the a&s'er to our

=uestio& i.e. 'hat is the urose of teachi&g courses o& 4slamic Da'ah A

fe' obecties of them ma be outli&ed as follo's: o stud the aroaches

of Da'ah i& the Lura& a&d SunnahB to e%ami&e the methodologies of Da'ah

of the other Prohets).b.u.t.+B to e%ose stude&ts to scie&tific aroaches to

Da'ahB to e&able the stude&ts to emlo the methods lear&t i&to their

Da'ah actiities. $ome other 'riters o& 4slamic Da'ah argue that b

teachi&g these courses 'e i&te&d to reare Muslims as reachers so that

these reachers ca& i&ite eole to their religio&. o'/ ca& 'e as( a&other

=uestio& about 4slamic Da'ah as such: 5hat is the urose of 4slamic

Da'ah 5h does o&e &eed to co&duct Da'ah Agai& o&e ca& sa to

a&s'er these =uestio&s 'e &eed first to stud the mea&i&g/ defi&itio& a&d&ature of Da'ah a&d other related areas. 6e&ce/ these courses hae bee&

desig&ed. 4t is good that these courses hae bee& recog&ized i& the moder&

u&iersities i& site of the sloga& of 4slamic terrorism a&d iole&ce.

Is the Purpose of Da%ah )learly StatedC

4& boo(s o& 4slamic Da'ah a&d Methods of Da'ah 'e fi&d Da'ah is

e%lai&ed i& terms of calli&g or i&iti&g eole to religio& of 4slam. $ome

other 'ould sa that Da'ah for them mea&s i&iti&g eole to od or to

the Path of od or to o&es 7aith. Does it mea& that b co&ducti&g Da'ah

'e 'a&t to i&ite eole to religio& of 4slam so that 'e ca& i&crease the

&umber of the follo'ers of 4slam 4s it true that the urose of Da'ah is to

i&ite eole to their o'& religio& or to the religio& of 4slam or to od a&d

to the Path of od a&d to ma(e eole religious or the follo'ers of od or

true obedie&t of od a&d irtuous 'ho are able to get salatio& o& the Da

of Fudgme&t 4s this the real urose of Da'ah that 'e 'a&t to i&ite

eole to the Path of od Does it mea& that od re=uire eole to follo'

6is Path for 6e &eeds them to follo' 6is Path Most of the 'riters o&Da'ah refer to the er famous erse of the Lura& from hater A2-

A62/ ?)> Prohet+ all me& to the 'a of our 2ord 'ith 'isdom a&d

goodl e%hortatio&/ a&d reaso& 'ith them i& the best ma&&er ossible )1!:

1"8+. 6e&ce/ the argue 'e call eole to the 'a of od because it is

clearl i&structed i& the Lura&. he further =uote a&other erse/ ?4 hae

o&l created jinns a&d me& that the ma sere Me.)81:8!+ a&d co&te&d


28/89

the urose of creatio& of ma& is to obeH'orshi od. $o 'e i&ite eole

to obeH'orshi od. 7i&all/ the co&clude 'e hae clearl stated the

urose of 4slamic Da'ah.

$ome other scholars thi&( that Da'ah mea&s to i&ite eole to 4slam as the

'a of life. he sa o&e should &ot rese&t 4slam as a religio& co&fi&i&g to

a fe' asects of erso&al co&duct a&d faith rather it should be rese&ted ?as

a 'a of life/ u&ifi&g all the i&diidual/ collectie a&d metahsical

roblems i&to a mea&i&gful 'hole offeri&g a solutio& i& (eei&g 'ith the

commo& se&se a&d i& a &atural 'a.)Ami& Ahsa& 4slahi/ all to 4slam a&d

6o' the 6ol Prohets Preached/ 4slamic ,oo( Publishers/ ;u'ait/ 19*/

#+ he further argue: ?Iif 4slam had bee& rese&ted &ot as a collectio& of

eculiar beliefs a&d rituals/ but as a erfect 'a of life/ the 'orld 'ould

hae reacted =uite differe&tl )4bid./ 8+ a&d had acceted 4slam.

o doubt/ 'hateer is e%lai&ed i& boo(s as =uoted aboe is artl true. 5e

&eed to reflect afresh o& the urose of 4slamic Da'ah as 'e obsere this

stle of rese&tatio& of urose of 4slamic Da'ah has created some

misu&dersta&di&gs about Da'ah a&d its real urose. 7or e%amle/ the

4slamic Da'ah is u&derstood i& the 5est a&d else'here i& the co&te%t of

Omissio&ar zeal a&d it is e=ualized 'ith hristia& ea&gelicalism[p(]

6e&ce/ the thi&( =uite co&trar about the urose of Da'ah a&d erceie it

i& terms of Oe%a&sio& of the Muslim faith )!+ or Oroagatio& of religio&

or Omissio&ar zeal or Othe co&ersio& of i&diiduals or Omissio&ar

actiit. he 'ro&gl co&clude a&d assert that: ?here is little =uestio&

that o&e of the goals of Da'ah is the e%a&sio& of the Muslim faith/ for the

Oi&itatio& or Ocall is to Othe 'a of Allah / a&d this imlies that o&e is

i&ited to aba&do& 'hateer e%iste&tial atter&s of life he or she hae&s to

be follo'i&g a&d to ta(e i&stead the Oath of od. , a& defi&itio& this

'ould be ta&tamou&t to co&erti&g to the 4slamic religio&. )!+

7urthermore/ it is co&te&ded that/ ?it is difficult to (&o' 'hether

co&ersio&s 'ere desired for religious reaso&s or 'hether the 'ere see& asa mea&s to eco&omic a&d olitical e&ds. )"3+. Muslim co&ersio&/ the

co&clude/ ? ma be i&terreted as a &ecessar measure b mea&s of 'hich

the 'orld ma be made safe &ot for democrac but rather for 4slamicit

)"!+.


29/89

>eed to 2eflect 'fresh into the Purpose of Islamic Da%ah in a Proper

Perspective

o aoid misu&dersta&di&gs a&d to ma(e Da'ah more relea&t a&d useful to

our co&temorar 'orld 'e &eed to ut Da'ah a&d its urose i& a roer

ersectie. Most of our Muslim scholars hae rese&ted the case of Da'ah

i& terms of religio&. Ahmad $a(r/ for e%amle/ argues that through the

methods of Da'ah ?o&e has to i&form eole about Allah/ 6is Prohet a&d

their teachi&gs. )age+ Muhammad 4mra& e%lai&s that 4slam is Ia

missio&ar religio& from its er i&cetio&. he Muslims areImissio&aries

of a 'orld message a&d rerese&taties of the greatest 'orld moeme&t.

) age 19+ $ome other argue the aim of Da'ah is/ ?to ma(e 4slam better

(&o'&Ib 'a of delieri&g lectures a&d issua&ce of ublicatio&sIto

ge&erall ac=uai&t the Iublic 'ith the realities about the Muslim

'orld[pa-e ,:] here are some other scholars a&d actiists 'ho seemoder& ma& a&d his societ lac( the moral a&d ethical alues/ he&ce/ the

set the goal of Da'ah to call eole to faith i& od a&d to 'or( for the

establishme&t of a& e=uitable a&d ust 4slamic order. 4t is also argued b

some scholars that E&lighte&me&t ratio&alism has effectiel relegated

religious beliefs to riate life so it is &ecessar to bri&g bac( religio&

through Da'ah to the mai&stream of societ. >ther tha& this/ most of the

Muslim scholars a&d actiists 'ho are i&oled i& the 4slamic moeme&ts

a&d orga&izatio&s co&te&ded that the urose of Da'ah/ 'hich i& fact has

reeatedl bee& me&tio&ed e/ is to 4slamize eer asect of life a&d thus to

establish a& 4slamic order a&d 4slamic state. 7or them 4slam is a& all-

embraci&g Di& )'a of life+ 'hich regulates eer asect of life. All these

argume&ts a&d e%la&atio&s seem/ &o doubt/ to be true but the =uestio& here

is: is this (i&d of rese&tatio& of obecties of Da'ah i& li&e 'ith the

Luar&ic obecties a&d suitable i& our co&temorar times 5e &eed to

(&o' ho' far this (i&d of rese&tatio& has roduced good result. 5e

obsere that this 'a of rese&tatio& has caused &ot o&l seeral

misu&dersta&di&gs as 'e hae me&tio&ed aboe rather sideli&ed the mai&

urose of Da'ah. 5e do &ot 'a&t to defeat racticall the urose of

Da'ah. $hould 'e &eed to co&ti&ue this 'a of rese&tatio& 4 thi&( 'eshould &ot demo&strate/ at a& cost/ our i&caabilit to ma(e sig&ifica&t

co&tributio&s to the cause of Da'ah. 5e must aoid a reactio&ar as 'ell as

religious/ cultural a&d e&iro&me&tal aroach. his 'ill e%hibit our

i&abilit to reso&d ositiel to the dema&ds of the Lura&. he rese&tatio&

of urose of Da'ah must reflect u&iersal co&cer& to'ards huma&it. 5hat

is the esse&ce a&d urose of Da'ah


30/89

All most all scholars a&d 'riters 'ho refer to the erse 1!: 1"8 ?all me& to

the 'a of our 2ord/ hae focused more o& the Path of od. 4& this 'a

the hae dierted the atte&tio& of eole from the real urose of Da'ah to

the urose of religio& i& a religious se&se. 6ere is e%actl the relea&ce of

the aboeme&tio&ed erse. 2oo( at the erse articularl at the seco&d art

of the erse. 4t is said here: ?all me&I'ith 'isdom a&d goodl

e%hortatio&/ a&d reaso& 'ith them i& the best ma&&er ossible. >ur Muslim

scholars argue for calli&g eole to the 'a of od o&e should use 'isdom

a&d goodl e%hortatio&. ,ut/ here o&e ca& as( o&e simle =uestio&. 5h

ca&t 'e i&ite eole i& a simle 'a to the Path of od 5h did od as(

us i&stead to use 'isdom a&d i&tellige&t 'as 5h the use of 'isdom is

&eeded 5h it is said that Oreaso& 'ith them i& the best ma&&er ossible.

A&d 'hat is that best ma&&er 4& this erse 'e are i& fact as(ed that 'e

should be more 'ise a&d i&tellige&t i& i&iti&g eole to the Path of od.5h do 'e i&ite eole to the Path of od 5h do eole &eed to come

to the Path of od 4s it od &eed them or do eole &eed the Path of od.

6ere is the &eed to use 'isdom/ good e%hortatio& a&d rese&t the message i&

the best ossible ma&&er. 6o' to do Da'ah i& the best ossible ma&&er

,efore 'e a&s'er this 'e &eed to (&o': 'hat is that best ossible ma&&er

5here is the emhasis i& the erse either o& the Path of od or use of

'isdom a&d best ossible ma&&er or else'here his is the most imorta&t

oi&t 'hich has bee& &eglected b our 'riters a&d actiists 'ho are i&oled

i& Da'ah. 6e&ce/ the focus o& the Path of od a&d 'isdom mea&s for

them (&o'i&g some imorta&t asects of eole 'ho are called to'ards

Da'ah 5e &eed to as( a simle =uestio& here to u&dersta&d clearl the

actual urose of Da'ah: 4s calli&g eole to the Path of od the sole

urose of Da'ah 5e &eed to u&dersta&d/ at the er outset/ that 'hat is

the real urose of Da'ah for 'hich all the Prohets of 4slam hae bee& se&t

do'& alo&g 'ith Jeelatio&s )Dii&e ,oo(s a&d ;&o'ledge+/ the Lura&

bei&g the last o&e. Fust to i&ite eole to follo' the Path of od a&d

become religious/ ious a&d sirituall eleated. he Lura& is the

fu&dame&tal source through 'hich o&e ca& u&dersta&d the true Purose of

Da'ah. o e%lai& the true urose of Da'ah/ the Lura& rese&ts beforema&(i&d a fe' fu&dame&tal claims a&d as( them to reflect uo& those

claims. $o/ the u&dersta&di&g of those claims becomes o&e of the

rere=uisites of the true u&dersta&di&g of the urose of Da'ah. 6e&ce/ 'e

&eed to loo( first i&to the fu&dame&tal claims of the Lura&. ,ut before 'e

deli&eate them it seems imeratie for us to e%lai& o&e imorta&t oi&t

'hich is directl relea&t to our discussio&.


31/89

!he )hronolo-ical


32/89

". he seco&d claim of the Lura& is that huma& reaso& a&d se&se

ercetio& or both are &ot the sources of (&o'ledge of the metahsical

realities of this 'orld. he u&dersta&di&g of the metahsical realities is/

therefore/ beo&d the caacit of ma&.

3. he hird claim is that seculatio&/ co&ecture/ doubt/ imagi&atio&/

assumtio& etc. ca&&ot be the sources or origi& of the (&o'ledge of the

metahsical realities.

#. od/ as the reator a&d $ustai&er of the u&ierse/ alo&e ossesses

the (&o'ledge of the metahsical realities 'hich is reealed to ma&

through the selected huma& bei&gs 'ho hae bee& desig&ated as the

Messe&gers of od.

8. 7ifth/ the o&l source for ma& to (&o' authe&ticall about the

metahsical realities is Dii&e ;&o'ledge true a&d authe&tic (&o'ledge.

his rue a&d Authe&tic ;&o'ledge of metahsical realities is that 'hich

alo&e reeals to ma& his true ositio& a&d urose of creatio& a&d also sho'the ath for the deelome&t of life a&d societ.

!. $i%th/ it is od 5ho has reealed the Dii&e ;&o'ledge of

metahsical realities through the Lura& 'hich is &o' the o&l authe&tic

source for the guida&ce of ma&(i&d. his is the ruth of this u&ierse a&d

life of huma& bei&g. od 'a&ts to ma(e this ruth (&o'& to ma&(i&d. his

is also ruth that od is the reator/ $ustai&er a&d $oereig& of the e&tire

u&ierse. 4t is further claimed i& the Lura& that od is &ot o&l the reator

of this 'orld rather 6e alo&e ossesses the (&o'ledge of the ruth of this

'orld.

. $ee&th/ od also e&do'ed ma& 'ith the caacit for cog&itio&/

reflectio&/ obseratio& a&d u&dersta&di&g/ 'ith the abilit to disti&guish

bet'ee& good a&d eil/ 'ith the freedom of choice a&d olitio&/ a&d 'ith the

o'er to e%ercise his late&t ote&tialities. More tha& this od gra&ted him

the o'er of recog&itio& of ruth a&d 7alsehood a&d aoi&ted him 6is

icegere&t o& earth.

*. Eighth/ ma& is also told that as a icegere&t he is &ot e&titled to

co&sider himself i&dee&de&t a&d thi&( for deelome&t of his societ

i&dee&de&tl because ma& is &ot caable to do that. >&l od is caable to

guide ma& to the Path of Deelome&t as 6e alo&e has the (&o'ledge of each a&d eerthi&g of this 'orld. od alo&e (&o's 'hat is right a&d good

for ma& a&d his societ. 6e&ce/ the o&l logical 'a for ma& is to see(

guida&ce from od for deelome&t a&d hai&ess.

9. i&th/ it 'as also made clear to ma& that life i& this 'orld is i&

fact a temorar term/ a&d mea&t to test him. After the e&d of this earthl life

ma& surel 'ill retur& to od/ 5ho 'ill udge him o& the basis of his


33/89

erforma&ce i& this 'orldl life. 6e 'ould declare 'ho has succeeded a&d

'ho has failed. Accordi&gl/ ma& 'ould be re'arded i& the e%t 'orld. he

comi&g of the e%t 'orld is as real as the e%iste&ce of this 'orld.

10. e&th/ it is also commu&icated to ma& that the o&l right 'a for

ma& to achiee success a&d deelome&t i& life a&d societ i& this earthl

'orld is to regard od as his o&l uide a&d 2ord a&d 6is uida&ce the

o&l $ource for (&o'ledge 'hich is i&dise&sible for deelome&t/ eace/

securit/ ustice a&d hai&ess i& this 'orld a&d salatio& i& the e%t 'orld.

Eer other 'a of thi&(i&g a&d doi&g is 'ro&g. his is the ruth a&d

Jealit of this 'orld.

11. Elee&th/ if ma& follo's ruth a&d lies i& accorda&ce 'ith

Jealit/ he ca& tra&sform his erso&alit/ famil/ societ/ commu&it/

cou&tr/ culture/ a&d ciilizatio& i& the right directio& a&d bri&g

deelome&t a&d e&o ustice/ eace/ securit/ a&d roserit/ other'ise he

'ill tur& this 'orld i&to the 'orld of chaos a&d crisisN fitnah a&d fasad asclaimed i& the Lura&.

1". 7i&all/ the Lura& claims that it has reealed this ruth a&d

demo&strated the Jealit of this 'orld to ma& beo&d a& doubt. he Lura&

has roided emirical eide&ces i& faor of its claims a&d as(ed thi&(i&g

mi&ds to ascertai& a&d e%ami&e the eide&ces a&d claims of the Lura& a&d

see ruth. 4f/ the fi&d/ based o& a ratio&al a&d emirical e%ercise that their

i&tellectual se&se of curiosit is satisfied a&d ultimatel o&e sees co&i&ci&g

a&s'ers i& the Lura& the& there is &o 'a for him e%cet to accet the ruth

of the Lura& a&d guara&tee success a&d deelome&t i& this 'orld a&d i& the

e%t 'orld/ if &ot he has the freedom to reect it. he Lura& declares that the

ruth of this 'orld is &either hidde& &or it is a mster for ma&(i&d. 4t is

made (&o'& to ma& b the reator of this 'orld si&ce its i&cetio&.

The Quranic Declaration of the Truth of this world:

Say O Muhammad, the truth is now manifest: untruth isconfuted, as it should be [17: 81]

Truth has become [by this revelation] manifestly distinctfrom error [: !"]

#nd $e sent down to you clear verses that elucidate theTruth, and which only the trans%ressors deny& [:'']


34/89

(n the be%innin% man)ind followed one sin%le way& Then #llah sent forth *ro+hets as heralds of %ood tidin%s for theri%hteous and as warners a%ainst the conseuences of evil-doin%& .e sent down with them the /oo) embodyin%the Truth so that it mi%ht 0ud%e between +eo+le in their dis+utes& [: 1]

$e have revealed to you this /oo) with the Truth [2:13!]

$e revealed the /oo) to you with Truth [!:28 ]

/hy Do /e >eed to 'ccept the )laims of the uran

A&o&e ca& ma(e a& claim. 4s it &ecessar for us to follo' the claims of

eerbod 5h should o&e accet the claims of the Lura& Are the ruth

a&d Jealit reealed b the Lura& the o&l ruth a&d Jealit 5hat is the

roof of the truthful&ess of the ruth of the Lura& 5hat is u&i=ue to the

claims of the Lura& 5hat is 'ro&g if 'e ig&ore the claims of the Lura&

5hat 'ill hae& to us if 'e &eglect the claims of the Lura& 4s there a&

ositieH&egatie effect of the claims of the Lura& o& the earthl life of

huma&it >&e ca& as( seeral =uestio&s li(e these before he accets or

reects the claims of ruth a&d Jealit as ide&tified b the Lura&.

>&e of the simle a&s'ers to all the aboe me&tio&ed =uestio&s is that:

5elfare a&d deelome&t of huma&it is &ot ossible 'ithout realizi&g ruth

i& huma& life. Jeectio& of this ruth ta&tamou&t to i&iti&g eole to the

life of the e%isti&g he&ome&o& of co&temorar 'orld 'hich is full of

crisis/ crimes/ chaos/ corrutio&/ co&fro&tatio&/ co&flict/ catastrohe/

calamit/ co&sumerism/ cometitio&/ co&gestio&/ co&fusio&s etc. Are &ot all

these emirical eide&ces a&d ma&ifestatio&s the sufficie&t eide&ces of the

failure of ma& for achiei&g success a&d deelome&t All this he&ome&a

of crisis a&d chaos is &ot a& emirical roof that for success a&ddeelome&t ma& &eeds true u&dersta&di&g of metahsical realities A&d

(&o'ledge a&d u&dersta&di&g of the metahsical realities is beo&d the

caacit of ma&. 6e &eeds to submit a&d see( guida&ce from his reator

5ho o&l ossesses All-;&o'ledge a&d All-5isdom.


35/89

4f ou are i& a& doubt 'hether it is 5e 5ho hae

reealed this boo( to >ur sera&t/ the& roduce ust a

surah li(e it/ a&d call all our suorters a&d see( i& it the

suort of all others sae Allah. Accomlish this if ou

are truthful. ,ut if ou fail to do this and you will most

certainly fail the& hae fear of the 7ire 'hose fuel is

me& a&d sto&es a&d 'hich has bee& reared for those

'ho de& the ruth. )": "3-"#+ )emhasis added+

6an is not )apable to ?nderstand the 6etaphysical 2ealities of

/orld by 9imself

2oo( at the aboeme&tio&ed erse 'hich sas you will most certainly fail .

he imorta&t oi&t that &eeds our atte&tio& is that eole 'ould surel failto u&dersta&d the metahsical as 'ell as hsical realities of this 'orld if

the ig&ore the true a&d authe&tic (&o'ledge gie& b od.

4s the u&dersta&di&g of a&thi&g of this u&ierse ossible for ma& o& the

basis of ratio&al or emirical i&=uir his =uestio& sheds the light o& o&e of

the imorta&t asect of our life. a& ma& (&o' 'hat is the truth a&d realit

of our life 5e &eed to u&dersta&d this issue for u&dersta&di&g the true

urose of Da'ah. his issue or =uestio&/ i& fact/ belo&gs to the domai& of

metahsicsNthe G&see&/ the Gltimate JealitNthe ghayb. he ghayb N

the G&see& sig&ifies the erities 'hich are hidde& from ma&s se&ses a&d

'hich are beo&d the scoe of ma&s ordi&ar obseratio& a&d e%erie&ce/

for e%amle/ the e%iste&ce a&d attributes of od/ the reator of ma& a&d

u&ierse/ the urose of creatio&/ the &ature of relatio&shi bet'ee&

differe&t creatures/ the e%iste&ce of Akhirah )life hereafter+/ the a&gels/ the

rocess of reelatio&/ Paradise/ 6ell a&d so o&. 4& short/ all those thi&gs

come u&der the G&see& that ca&&ot be obsered/ e%erie&ced/ 'eighed or

measured b huma& se&ses or imagi&ed authe&ticall b reaso&. 6e&ce/ 'e

&eed to u&dersta&d: is there a li&( bet'ee& metahsical truth a&d truth of

life 5e ca&&ot u&dersta&d the ruth a&d Jealit of our life 'ithoutu&dersta&di&g the truth of metahsical realities he G&see&B the realm

beo&d the reach of huma& ercetio&. ?$i&ce Gltimate Jealit is hidde& i&

this 'orld/ the suerficiall mi&ded o&es 'ho lac( true ercetio& e&cou&ter

ma& a thi&g 'hich causes them to fall a re to misco&cetio&s. As a result

of these misco&cetio&s such erso&s i&dulge i& a ariet of actio&s 'hich

are so blata&tl oosed to realit that their life seems to co&sist merel of


36/89

sort a&d astime. >&e 'ho assumes the ositio& of a (i&g i& this 'orld/ for

i&sta&ce/ is &o differe&t from the erso& 'ho las the art of a (i&g o& the

stage of a theatre. 6is head is bedec(ed 'ith a cro'& a&d he goes about

comma&di&g eole as if he 'ere a (i&g/ ee& though he has &o roal

authorit. 6e ma later/ if the director of the theatre 'ishes/ be either

dismissed from his roal office/ ut i&to riso& or ee& be se&te&ced to

death. Plas of this (i&d go o& all oer the 'orld. )ol. "/ . ""8+

6e&ce/ o&e &eeds to (&o' the fact of life that the real success or failure i&

our life dee&ds o& the failure or success i& (&o'i&g the truth of

metahsical realities. o&se=ue&tl/ the most fu&dame&tal =uestio& of our

life is: 4s ma& caable to u&dersta&d the metahsical realities of this 'orld

he success a&d failure of ma& dee&ds o& the correct a&s'er of this

=uestio&. $o far as the Lura& is co&cer&ed/ it is er clear o& this issue. heLura& has made it e%licitl clear beo&d a& doubt that ma& b himself is

&ot at all caable to u&dersta&d the realities of this 'orld. his is the

u&fortu&ate he&ome&o& of huma&it that the ma& of moder& 'orld bitterl

failed to u&dersta&d this realit a&d truth a&d tur&ed to arroga&ce a&d

ig&ora&ce. 6e declared himself free a&d at libert from od a&d 6is

guida&ce. 6e ro&ou&ced that he is caable to u&dersta&d each a&d eer

thi&g of this 'orld b himself. 5hereas/ od me&tio&ed reeatedl i& the

Lura& that 6e has se&t for the guida&ce of ma& thousa&ds a&d thousa&ds of

Prohets ).b.u.t.+ throughout histor but ma& out of his ig&ora&ce a&d

arroga&ce de& to u&dersta&d this fact of life a&d deeloed false

u&dersta&di&gs a&d gae them &ames of (&o'ledge/ scie&ce/ hilosoh/

metahsics a&d ethics. 4f ma& ca& u&dersta&d the true &ature of

metahsical realities the& there is &o &eed of Prohets ).b.u.t.+ a&d

guida&ce. Moreoer eole li(e #dam, (dris 45noch6, uh 4oah6, .ud 4.eber6,Salih 4Methusaleh6, ut 4ot6, (brahim 4#braham6, (smail 4(shmael6, (sha 4(saac6,9aub 4acob6, 9usuf 4ose+h6, Shu;aib 4ethro6, #yyub 4ob6,


37/89

do'& the issues of 'orldie'/ urose of life/ 'a of life or ath of co&duct

a&d 'a of deelome&t.

Purpose of 4ife

he Lura& teaches that od created ma& 'ith a urose. o hel ma&

u&dersta&d his urose od raises Prohets ).b.u.t.+ from societ to teach

us. Prohets ).b.u.t.+ 'ere se&t at differe&t times i& histor a&d 'ere all

huma& bei&gs but guided b od. G&dersta&di&g about the &eed of Prohets

of od is esse&tial from ethical)ratio&al+ ersectie because all of the

Prohets ).b.u.t.+ 'ere se&t b the same od 'ith the same ruth-Message.

o accet some a&d reect others could iml a racial bias or ig&ora&ce

about the role of Prohets ).b.u.t.+ a&d the fact that the all i&ited eole

to the u&dersta&di&g of ruth a&d Jealit of this 'orld that od e%ists a&d

ma& is created b 6im. 4t is reeatedl co&firmed i& the Lura& that ProhetAdam Q. b. u. h.R 'as the first Prohet a&d Muhammad Q.b.u.h.R 'as the

last rohet/ a&d i& bet'ee& the t'o of them there 'ere &umerous rohets.

od i&structs us:

$a: O5e beliee i& od/ a&d i& 'hat has bee& reealed

to us a&d 'hat 'as reealed to Abraham/ 4smail/ 4saac/

Facob/ a&d the ribes/ a&d i& Qthe ,oo(sR gie& to Moses/

Fesus/ a&d the Prohets/ from their 2ord: 'e ma(e &o

disti&ctio& bet'ee& o&e a&d a&other amo&g them/ a&d to

od do 'e bo' our 'ill Qi& 4slamR. QLura& 3:*#R

$urel Allah has (&o'ledge of eerthi&g. "9: !3

4&deed/ Allah is All-;&o'i&g/ All-A'are. 31: 3#

?4t is clearl stated i& the Lura& that ma& does &ot ee& hae (&o'ledge of

some of the matters that are of the utmost i&terest to him. his bei&g so/ ho'

ca& he (&o' for sure about this 'hole G&ierse 2et us co&sider some of the

obious limitatio&s of ma&s (&o'ledge. 7or i&sta&ce/ ma&s material

roriet a&d adersit dee&d mai&l o& rai&fall/ et rai&fall is totall

u&der ods co&trol. od causes rai& to fall as a&d 'he& a&d i& the =ua&tit

that 6e 'ills. 6e stos it/ agai& at 6is 'ill. Ma& does &ot (&o' 'here a&d

'he& it 'ill rai& a&d i& 'hat =ua&tit. or does ma& (&o' 'hich art of the

earth 'ill remai& deried of rai&fallB &or et/ for 'hich art of the earth

rai&fall 'ould be harmful. o&sider a&other case: a 'oma& becomes


38/89

reg&a&t 'ith her husba&ds seed. his is the rocess that eretuates ma&s

roge&. Cet &either the husba&d &or the 'ife is a'are as regards the fetus

bei&g &urtured i& the 'omb a&d 'hat its shae a&d its good a&d bad

=ualities 'ill be at the time it is bor&. 4& fact/ ma& does &ot ee& (&o' 'hat

his &e%t da 'ill be li(e. A sudde& accide&t ca& cha&ge the e&tire course of

his life. Cet he ca&&ot a&ticiate that accide&t ee& b ust a mi&ute before it

occurs. Ma& does &ot ee& (&o' 'here he 'ill breathe his last. All these

crucial bits of (&o'ledge rest o&l 'ith od/ ma& bei&g de&ied the least bit

of such (&o'ledge. )ol. iii/ 180+ he G&see& ) ghayb+ comrises all

thi&gs that lie beo&d the ra&ge of ma&s (&o'ledge a&d 'hich are

e%clusiel (&o'& to od. he ra&ge of G&see& i& this se&se is ast: it is

eritabl limitless. )ibid/ . 181+

$a: ?o&e i& the heae&s a&d o& the earth has (&o'ledge of

the G&see& sae Allah. ": !8

4& the Lura& at seeral laces the o'er of od 'as argued. ?o'/ a&other

of ods Attributes/ 6is ;&o'ledge of the G&see& Jealit/ is bei&g

me&tio&ed i& order to emhasize that ee& i& this resect/ &o&e ca& be

associated 'ith od. od has &o art&er. All creatures i& the heae&s a&d

the earthNa&gels/ jinn/ Prohets/ sai&ts/ or other huma& bei&gsNall hae

o&l limited (&o'ledge. >&e thi&g or a&other is hidde& from each of them.

4t is o&l od 5ho (&o's eerthi&g: it is o&l 6e from 5hom &othi&g is

hidde&: it is o&l 6e 5ho (&o's the ast/ the rese&t/ a&d the future.

he 'ord ghayb )G&see&+ mea&s hidde&/ coered/ co&ceal. As a term/ it

mea&s all that is u&(&o'& a&d is &ot accessible to ma& b the mea&s of

(&o'ledge aailable to him. here are &umerous thi&gs i& the 'orld 'hich/

as 'e are a'are/ are (&o'& to some i&diiduals but &ot to others. ,ut there

are also a &umber of thi&gs 'hich hae &eer bee& (&o'& to the huma&

secies as a 'hole/ a&d 'hich 'ill &eer be (&o'& i& the future. he same is

true for the jinn a&d a&gels a&d certai& other secies of bei&gs. here are

thi&gs 'hich o&e secies (&o's a&d the other does &ot: a&d there are thi&gs

'hich are (&o'& to &o&e of them. All these are arious forms of ghayb a&dthe are all (&o'& o&l to odB &othi&g is hidde& from 6im/ i&stead to 6im/

all is aare&t.

herefore/Iit is left to the reflecti&g mi&d to decide 'hether there could

be a& other 'ho shares 'ith od i& the ;&o'ledge of the G&see&. a&

there be a& other 'ho (&o's all that 'as/ all that is/ a&d that 'ill be 4f &ot


39/89

Na&d the a&s'er surel is i& the &egatieNthe& is it ossible that those 'ho

)deities that+ hae &o (&o'ledge of the i&&umerable co&ditio&s a&d states

through 'hich eole ass/ be i& a ositio& to fulfil the re=uireme&ts of all

those eole or guide them to the ath of good character/ life a&d societ

)a&s'er their raers a&d sulicatio&s+ ) ol. / 1!-1+I4s it &ot the

>&e 5ho has G&limited (&o'ledge a&d 5isdom has the right to guide

huma& bei&gs 5ho has the G&limited (&o'ledge e%cet od o huma&

bei&g ca& claim that he has u&limited (&o'ledge ee& huma& collectiit

also ca&&ot ma(e this claim.

IAfter all/ ho' ca& it be ossible for a& huma& bei&g to (&o' all the

co&ditio&s a&d states of all huma& bei&gsNfrom their co&cetio& to their

last breathNa&d these too of all those 'ho hae bee& created u&til &o' a&d

'ho 'ill be created u&til the Da of Jesurrectio& 6o' ca& a& huma&

bei&g (&o' all that 4s he the creator of these cou&tless eole Did hefashio& them i& the 'ombs of their mothers Did he arra&ge that the be

bor& as lii&g bei&gs rather tha& as the dead 6as he determi&ed the fate of

a&o&e of these millio&s 4s he the o&e 'ho decides about their life a&d

death/ their health a&d sic(&ess/ their roserit a&d adersit/ their rise a&d

fall A&d si&ce 'he& has he assumed this role Did he assume it before or

after he 'as bor& A&d is it ossible that this reso&sibilit is merel limited

to huma& bei&gs 6e 5ho is admi&isteri&g the 'hole G&ierse a&d the

affairs of all huma& bei&gs/ 6e Alo&e ca& be reso&sible for their life a&d

death/ their roserit a&d adersit/ a&d for the ma(i&g a&d marri&g of their

fates. ) ol. / . 1*+6e has the ;&o'ledge a&d 5isdom that is &ecessar

for ma& to guara&tee him good character/ life a&d societ. 4f ma& ig&ore this

'ould demo&strate his u&ethical)irratio&al+ attitude i& his life.

6e&ce/ o&e should (&o' ?that od Alo&e is the ;&o'er of the G&see&

5orld. 6e Alo&e decides ho' much of 6is ;&o'ledge 6e 'a&ts to imart

to each i&diidual a&d 'hich of the G&see& 6e ma(es aailable to o&e

articular i&diidual but &o&e else. ,ut ;&o'ledge of the G&see& has &ot

bee& gie& to a& huma& bei&g i& its totalit: it is o&l od 5ho is the

;&o'er of the G&see&. ) ol. / . 1*+

6e has the (es to the realm that lies beo&d the reach of

huma& ercetio&B &o&e (&o's them but 6e. A&d 6e

(&o's 'hat is o& the la&d a&d i& the seaB there is &ot a

leaf 'hich falls that 6e does &ot (&o' aboutI )!: 8*-

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Allah is 6e 5ho has the ;&o'ledge of the 6our/ a&d it

is 6e 5ho se&ds do'& rai&: it is 6e 5ho (&o's 'hat is

i& the 'ombs )of the mothers+ a&d &o lii&g bei&g (&o's

'hat 'ill be ear& tomorro' &or i& 'hich lace 'ill his

death oerta(e him. )31: 3#+

6e (&o's 'hat lies before me& a&d 'hat is hidde& from

them/ 'hereas the ca&&ot attai& to a&thi&g of 6is

(&o'ledge sae 'hat 6e 'ills them to attai&.) ": ""8+

6e (&o's both 'hat is isible a&d 'hat is &ot isible.

)"3: 9"+

Allah is &ot goi&g to disclose to ou 'hat is hidde& i&

the realm beo&d the reach of ercetio&/ but 6e choosesfrom amo&g 6is Messe&gers 'hom 6e 'ills )to i&timate

such (&o'ledge+. )3: 19+

Did 4 &ot sa to ou that 4 (&o' eerthi&g about the

heae&s a&d the earth 'hich are beo&d our ra&ge of

(&o'ledge a&d 4 (&o' all that ou disclose a&d all that

ou hide. )": 33+

Iit ma 'ell be that ou disli(e a thi&g ee& though it is

good for ou/ a&d it ma 'ell be that ou li(e a thi&gee& though it is bad for ou. Allah (&o's a&d ou do

&ot (&o'. )":"1!+

he Lura& &ot o&l categoricall de&ies the ossibilit of

ac=uisitio&Hossessio& of (&o'ledge of the G&see& b created bei&gs/ but

also secificall states that the Prohets ).b.u.t.+/ i&cludi&g the Prohet

Muhammad ). b.u.h+/ are &ot the ?;&o'ers of the G&see&. ) ol. / .

19+ he hilosohers did &ot realize that the are &ot caable to

u&dersta&d metahsical realities. here is &o 'a for them/ if the are

reall serious to u&dersta&d/ e%cet first to submit them-seles to theguida&ce of od a&d see( from 6im 'isdom. his truth is made (&o'& to

ma& si&ce his creatio& but he due to his arroga&ce a&d fa&cies did &ot

u&dersta&d it.

!he 4ink bet%een 6etaphysical and Physical 2ealities


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A&other imorta&t asect of life is that there is a li&( bet'ee& metahsical

a&d hsical realities. 5ithout u&dersta&di&g metahsical realities it is hard

to u&dersta&d correctl i& a comrehe&sie ma&&er the hsical realities.

his is the reaso& that i& site of claim of ma& for u&dersta&di&g a&d

(&o'ledge of seeral thi&gs of this 'orld ma&/ articularl i& moder&

'orld/ is &ot caable to create a 'orld of eace a&d roserit. here is &o

'a for ma& for deelome&t of himself a&d his societ e%cet submissio&

to od a&d co&ti&uousl see(i&g guida&ce from od i&diiduall a&d

collectiel. his is the Message that is gie& b Da'ah to eole. 4f eole

e&lighte& them-seles a&d follo' this message the 'ould be&efit a&d bri&g

deelome&t a&d guara&tee eace/ securit/ a&d roserit for all.

!rue Purpose of Da%ah

he mai& urose of Da'ah is to co&e to ma& ruth a&d Jealit of this

'orld a&d of himself. he urose of calli&g ma& is to as( him to reflect o&

the claims of the Lura& a&d co&i&ce him/ if ossible/ to lie his life i&

accorda&ce 'ith ruth a&d Jealit. 4f he accets this ruth a&d lies his life

i& accorda&ce 'ith this ruth the& his life 'ould be mea&i&gful a&d i& li&e

'ith Jealit. he real obect of Da'ah is/ therefore/ to i&ite eole to thi&(

a&d u&dersta&d this ruth a&d realize it i& their lies for the sa(e of their

o'& 'ellbei&g a&d success i& this 'orld a&d i& the 6ereafter. >&e ca&

rightl argue that Da'ah is co&ducted/ i& fact/ to co&i&ce eole to cometogether 'ith each other a&d create a dialouage for ciilizatio&al

deelome&t.

A&other obectie of Da'ah is to e%lai& a&d sho' to huma&it all the

e%isti&g emirical eide&ces that the 'orld is full of 'eao&s a&d 'ars. 4t is

&ecessar for ma& to bri&g a cha&ge i& this 'orld. o cha&ge this 'orld from

the 'orld of crimes/ co&flicts/ 'eao&s a&d 'ars to the 'orld of eace a&d

roserit it is i&dise&sible for him first to bri&g a cha&ge i& the mi&d set of

eole about metahsical misco&cetio&s 'hich the hae commo&l held

based o& co&ecture a&d to educate them to e%hort to adot the ruthNthatis the right attitude to'ard life so that the ca& achiee real success a&d

hai&ess i& this 'orld a&d i& the 6ereafter.

A&other obectie of Da'ah is to e%lai& to huma&it clearl that there is &o

other 'a for ma&(i&d for deelome&t of their societies e%cet to accet

the ruth reealed b the Lura&. his is the reaso& that the Lura& sas that


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the Prohets ).b.u.t.+ rese&ted to huma&it glad tidi&gs a&d 'ar& them

agai&st the destructie ath. his Path of deelome&t is deel rooted i&

this siritualit )u&dersta&di&g+ 'hich alo&e guara&tees hsical

deelome&t. 6e&ce/ a&other obectie of Da'ah is to ta(e huma&it out of

the dar(&ess of metahsical ig&ora&ce to the light of (&o'ledge/ eace a&d

roserit.

Da'ah also e%lai&s to huma&it that if the ig&ore ruth a&d co&sider this

earthl life the o&l life a&d co&ce&trate all e&ergies to e&o the fruits of

this life/ the 'ill &ot o&l suffer i& this 'orld rather 'ould be subect to

eter&al u&ishme&t. his 'ar&i&g 'as al'as gie& b all the Prohets. he

reectio& of ruth ta(es huma&it from the light of (&o'ledge i&to the

dar(&ess of seculatio&/ co&ecture a&d metahsical ig&ora&ce that lead

huma&it to crisis a&d chaos.

Da'ah is i& realit a rocess of liberatio& of ma& from the clutches of

metahsical ig&ora&ce/ seculatio& a&d co&ecture. 4t is a moeme&t of

ruth a&d Jealit. As a ath of (&o'ledge/ u&dersta&di&g a&d ruth it is

calli&g eole to come closer to u&dersta&d the ruth of our life a&d ma(e it

mea&i&gful so that 'e ca& e&o eace/ securit/ ustice/ roserit/

deelome&t/ a&d hai&ess. he i&itatio& of the Lura& to call eole to

the Path of od &eeds to be u&derstood i& this bac(grou&d. $o/ 'e argue

calli&g eole to the Path of od mea&s/ i& realit/ i&iti&g eole to the

Path of iilizatio&al Deelome&t. 4& this 'a Da'ah becomes source of

deelome&t/ ustice/ roserit/ a&d hai&ess for all. hrough the rocess

of Da'ah 'e/ i& fact/ i&ites eole to loo( i&to the alter&atie ossibilities

of deelome&t of ciilizatio& free from 'eao&s a&d 'ars o& the basis of

ruth a&d Jealit.

Da%ah is a Pro-ram of Education

Da'ah is a rograme of educatio&. 4t is educati&g eole to u&dersta&d their

reso&sibilities as huma& bei&gs 'ho are i& realit icegere&ts of od. 4t is a

rocess of educati&g eole that the should realize that ema&ciatio& from

ig&ora&ce/ seculatio& a&d co&ecture/ me&tal a&d hsical/ is their basic

right. he should (&o' beo&d a& doubt the differe&ce i& bet'ee&

(&o'ledge a&d ig&ora&ce. he should sta&d together agai&st the de&ial of


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freedom of huma& bei&gs from the clutches of ig&ora&ce/ seculatio&/

co&ecture a&d guess 'or(. hrough the rocess of Da'ah/ i& fact/ eole

are educated to 'or( hard/ 'ithout fear a&d faor/ agai&st irratio&al/

u&ethical/ u&true/ u&realistic/ illegal/ a&d illegitimate authorities/ i&tellectual

a&d olitical/ such as the hilosohers a&d dictators of this 'orld 'ho

domi&ate eole a&d societies a&d misguide them to'ards dar(&ess of this

'orld. Peole must realize a&d ma(e sure that their educatio& is based o&

true a&d authe&tic (&o'ledge reealed b od for their guida&ce a&d

betterme&t. hrough Da'ah eole are i&ited to thi&( ho' to

Methodology of Dawah of the Prophet Muhammad

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