METHODS OF DA’WAHPart 4

RKUD 3030

CHARACTERISTICS CHARACTERISTICS OF OF

ISLAMIC DA‘WAHISLAMIC DA‘WAH

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7. 7. SHUMUL, TAWAZUN, SHUMUL, TAWAZUN,

AND WUDUH AND WUDUH

6. 6. HAYMANAHHAYMANAH

5. 5. WAQI’IYYAHWAQI’IYYAH

4. 4. MASLAHAH MASLAHAH

3. 3. ‘‘ALAMIYYAHALAMIYYAH

2. 2. TAYSIRTAYSIR

AND TAKHFIFAND TAKHFIF

1. 1. RABBANIYYAH RABBANIYYAH

AND INSANIYYAHAND INSANIYYAH

CHARACTERISTICSCHARACTERISTICSOF ISLAMICOF ISLAMIC

DA‘WAHDA‘WAH

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“The work of Da‘wah is based on a divine system (Manhaj al-Rabbani) that motivates others to establish justice. Human beings are not allowed to follow the desire that will lead them to the wrong path.” (Solihin 2008: 143)

In this sense, Da‘wah implies a devotion to God and a commitment to humanity by motivating people to follow the Divine Rule.

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Islamic Da‘wah is the commandment of Allah.

It is Allah’s command to the prophets and Muslims to exalt the word of Allah by calling all men to a life of submission to Him.

The content of Islamic Da‘wah is based on Divine Sources – the Qur’an and the Sunnah.

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حكما )أفحكم الجاهلية يبغون ومن أحسن من الله(50)المائدة: لقوم يوقنون(

“Do they then seek the judgment of (the day of) Ignorance? And who is better in judgment than Allah for a people who have firm Faith.” (5:50).

Prophet Muhammad (a.s.w.) never said something except what he had received from Allah, and all his words, deeds and silent approval are based on the commandments of Allah (s.w.t.).

هو إال وحي الهوى * إن عنا ينطق)وم(4-3يوحى( )النجم:

“Nor does he speaks of (his own) desire. It is only a Revelation revealed.” (53:3-4).

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Rabbaniyyah characteristic of Islamic Da‘wah is indicated by Allah (s.w.t.) in the following verse:

والحكم الكتاب اللهن يؤتيه لبشر أا كان)من ي م كونوا عبادا ل للناس يقول ثموالنبوة كن كونوا ربانيين بما كنتم تعلموندون الله ول

(79الكتاب وبما كنتم تدرسون( )آل عمران: “It is not (possible) for any human being to whom Allah has given al-Kitab and al-Hukm and al-Nubuwwah to say to the people: Be my worshippers rather than Allah’s.” On the contrary (he should say): “Be you Rabbaniyyun (learned men of religion who practise what they know and also preach others), because you are teaching of the Book, and of you are studying it..” (3: 79)

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Da‘wah would assist people in shaping for themselves shakhsiyyah rabbaniyyah (divine-oriented personality) that would put Allah before His creatures, al-Akhirah before al-Dunya and Din before his desires. The status of Rabbani personality could be achieved through:

1) purity of intention,2) feeling the presence of Allah, 3) self-criticism, and 4) depending and putting one’s trust in Allah

(Qaradawi, 101ff),5) the balance between knowledge and practice.

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The Rabbaniyyah is related to Islamic Da‘wah based on the following facts:

1. Din al-Islam is not a man-made religion, rather it is Divine in Nature.

2. The Qur’an and the Prophetic Sunnah are the primary sources.

3. The focus of Islamic Da‘wah is mainly on inviting others to submit themselves their Creator, Allah (s.w.t.) and to be obedient to His Commandments.

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The Da‘wah should be conducted on the basis of Insaniyyah (humanity).

The prophets are chosen among mankind and not other creatures. Because they are aware of the needs of human beings, such as eating, sleeping, marrying, etc.

The Prophet (a.s.w.) condemned the deeds of those three companions who went beyond limits in term of worship: Devoting oneself in tahajjud prayer forever, fasting without taking break and isolating from women (See Solihin 2008: 148)

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كم عزيز)لقد جاءكم رسول من أنفس عليه ما عنتم حريص عليكم بالمؤمنين

حيم( )التوبة: (128رؤوف ر “Verily, there has come unto you a Messenger from

among yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to rightly guided); for the Believers (he is) full of pity, kind and merciful.” (9: 128).

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According to Ismail Raji al-Faruqi Islam: 1. “sought to convince human of its truth and to

recruit them for fellowship.” … 2. aims at converting “the whole of humanity and

to mobilize them for the achievement of justice, truth, well-being, saintliness, beauty.”

3. sees the divine imperative as touching every range of human activity and concern; that everything is relevant to religion.”

4. “a religion of involvement in the world, in its kitchens and marketplaces as well as in its mosques and on the battlefields.”

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Islamic Da‘wah is for all people, in all places and at all times. The Message of Islam is genuinely concerned about the society.

Therefore, Islam seeks improvement (Islah) of the society to the best of ability.

The Qur’anic concept ‘amal salihat (righteous deeds), is not merely related to people’s personal life, nor is it in isolation from the society.

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Allah )s.w.t.( has given in Qur’an many parables for us to think. For instance, Shu‘aib )a.s.( and his people:

)قال يا قوم أرأيتم إن كنت على بينةنا وما بي ورزقني منه رزقا حس من ر أريد أن أخالفكم إلى ما أنهاكم عنه إنا تطعت وم ا اسالح م اإلص أريد إال وإليه توكلت عليه بالله ي إالتوفيق

(88أنيب( )هود :

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He (Shu'aib) said: "O my people! See you whether I have a Clear (Sign) from my Rabb, and He has given me sustenance (pure and) good as from Himself? I wish not, in opposition to you, to do that which I forbid you to do, I only desire (your) betterment (islah) to the best of my power; and my success (in my task) can only come from Allah; in Him I trust, and to Him I turn." [Hud: 88] 

In relation to humanity, Da‘wah would help in upholding the dignity to human life (food, shelter, education etc), empowering woman and etc.

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Da‘wah would help in advocating taysir (easiness) and not ta‘sir (making things difficult and hard).

The Prophet said:روا وبشروا وال روا وال تعس”يس

تنفروا“ )البحاري، كتاب المغازي(“Make it easy and don’t make it difficult. Tell good news and don’t make people run away from you.” (Sahih al-Bukhari, Kitab al-Maghazi)

The Da‘I should use a simple language that is understood by his/her audience. He/she should not be bombastic; rather, to approach them politely.

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The Prophet (a.s.w.) said: “Talk to people on the level of their mind.”It means to understand others’ culture, language, and habits. This involves psychological and communication skills.

Da‘wah is also easy because if a non-Muslim is still not convinced, the Muslim has to rest his case to Allah (s.w.t.).

Certainly, the Muslim has to try again and again and never give up, that God may guide others to the truth.

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Da‘wah should be conveyed in a moderate way, which should be between: (a) rigidity and laxity, (b) extremity, exaggeration and looseness, and (d) Akhirah and Dunya aspects of life (An ascetic by night and a horseman by day, ruhban fi al-layl wa fursan fi al-nahar)

The most important ingredient is to reach the target. The Qur’an says: ) عن وأعرضخذ العفو وأمر بالعرف

( )الجاهلين 199األعراف: (“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).” (Al-Tawbah:199).

The stress is more on SUBSTANCE rather than FORM.

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Change has to come about with the preaching of the message of Islam first. After that, society will undergo a gradual change.

A sudden and premature revolution is not the right way.

“… Allah intends for ease, and He does not want to make things difficult for you. …” (2:185).

The Prophet (a.s.w.) said: “The religion of Islam is a lenient one. So go into it with ease and patience. No one who attempts to storm his way into it will come out victorious" (Bukhari)

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Islam is a universal religion which came to all of humanity without any restriction in its call to any particular race or any particular time in history. Allah (s.w.t.) says:

ىن ذكر وأنثم ما خلقناك إنا الناسا أيه)يوجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند

(13الله أتقاكم إن الله عليم خبير( )الحجرات: “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Indeed, the best among you with Allah is those who are pious.” (Al-Hujrat: 13).

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According to al-Faruqi “No human may be excluded from the call of Islam. God’s existence, transcendence, and unity, His relevance to this world and life, His commandments are everybody concern. Nobody may be precluded from the debate about matters of religion. God has called all humans to Him, because all humans are equally His creatures and He is equally their Creator and Master. … All men are equally mukallafun, that is obliged to respond to God’s call with obedience. God’s Divinity lays a universal claim on the whole creation.”

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Da‘wah is concerned with man’s fate and welfare. Da‘wah is considered as the most precious gift for

mankind. It is warning against imminent danger. Al-Faruqi have said: “To alert one’s fellows or neighbors to a fire that is

spreading is regarded by all as an obligatory charity. How much greater a charity is to alert one’s neighbor against infinitely more ominous fire! Finally, human life presents hardly any pleasure that that of aiding another human to perceive the truth. … No wonder then that Muslims have undertaken the tasks of Da‘wah with enthusiasm.” (1986:187)

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MaÎlaÍah concerns with “the subsistence of human life, the completion of man’s livelihood, and the acquisition of what his emotional and intellectual qualities require of him in an absolute sense.” (ShÉÏibÊ)

ShÉÏibÊ divides the maÎÉliÍ (or maqÉÎiÌ) into three main categories: 1) Necessities (ÖarËriyyÉt)2) Needs (HÉjiyyÉt)3) Commendable (TaÍsÊniyyÉt)

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They are indispensable in sustaining the maÎÉliÍ of dÊn (religion) – Akhirah (the hereafter) and dunyÉ [world], in the sense that if they are disrupted the stability of the world is disrupted.

Their disruption results in the termination of life in the world, and in the hereafter it results in losing salvation and blessing.

The necessities category consists of the following: Religion (dÊn), Self (nafs), Intellect (Ñaql), Family (nasl), and Property (mÉl).

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To observe the necessities, there are obligations under the SharÊÑah:

1) acts worship (ÑibÉdÉt) 2) habits and customs (ÑÉdÉt), 3) transactions (muÑÉmalÉt), and 4) penalties (jinÉyÉt).  

The significant elements in the meaning of maÎlaÍah are the sense of preservation (ibqÉ’) and protection (ÍifÐ) of interests.

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Preservation (ibqÉ’) will take place through:1. The establishment of din: The interest of din is

secured by the creation of conditions that facilitate worship and establish the other pillars of Islam.

2. The creating of conditions for the healthy flourishing of life. The interest of life is secured by creating conditions for the existence of life as well as by the provision of sustenance and the maintenance of good health.

3. The strengthening of the family system. The interest of progeny (nasl) is supported by facilitating and establishing healthy family life and the institution of marriage.

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4. The creation of conditions for the development of the mind. The interest of intellect is secured by promoting means for the growth of the intellect through education

5. The striving for the growth of communal and individual wealth. The interest of wealth is secured by creating proper conditions for the wealth. (Nyazee, 2003: 105; 207)

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Protection will take place through:1. Interests are secured by preventing the destruction or

corruption of din. Thus jihad is prescribed for defending din while prayer, fasting, pilgrimage, and zakat help establish it.

2. Life is protected or defended through provision of penalties for those who destroy without legal justification.

3. Progeny is protected through provision of penalties for those who corrupt family life and the institution of marriage and its virtues

4. Penalties are provided for the consumption of substances that destroy or corrupt the mind

5. Theft or misappropriation of wealth is punished through penalties (Nyazee, 2003: 207)

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They are needed in order to expand (tawassuÑ) the purpose of the maqÉÎiÌ and to remove the strictness of literal sense the application of which may lead to impediments and hardships and eventually to the disruption of the maqÉÎiÌ (objectives).  

Examples: In ÑibÉdat, concession in ÎalÉt and Îawm on

the account of sickness or journey which otherwise may cause hardship in prayer and, fasting, etc.

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MaÎlaÍah that is deserves praise, i.e. adopting what conforms to the best customs (ÑÉdÉt) and avoiding those manners which are disliked by wiser people.

This type of maÎlaÍah covers noble habits (ethics or morality).  Example:

In ÑibÉdÉt, cleanliness or decency in covering the privy parts of the body in prayer.

In ÑÉdÉt, etiquette, table manners, etc. In muÑÉmalÉt, prohibition of sale of unclean

articles and in jinÉyÉt, the prohibition of killing a free man in place of a slave, etc.

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Islam is a realistic religion in many aspects.  

This is a very important feature of Islam, and misunderstood even by Muslims.

Muslims are instructed to be practical, and are not asked to do anything unless they are reasonably capable of doing it.

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م عليكم الميتة والدم ولحم )إنما حر فمن لغير الله بها أهلالخنزير وم اضطر غير باغ وال عاد فال إثم عليه إن

حيم( )البقرة : (173الله غفور ر “He has forbidden you only the dead animal, and blood, and the

flesh of swine, and that which is slaughtered as a sacrifice for others than Allah. But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly Allah is Oft-Forgiving, Most Merciful.” (2:173).

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“Whoever of you sees an evil act, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart and that is the weakest of faith" (Muslim).

Da‘wah works should focus on constructing good relationships with others based on mutual respect and better understanding through friendly conversation or dialogue, not on debates on historical, hypothetical and controversial issues, which create enmity between people.

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Haymanah is derived from the word haymana which denotes to guard, to watch over, to keep an eye on someone. The word haymanah signifies supervision, control, supremacy, hegemony.

Islamic Da‘wah has the authority over others. It is capable of correcting and reforming human thought and life.

The centre of its authority is its belief system, its law and its ethical system.

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Allah )s.w.t.( says in the Qur’an:Allah )s.w.t.( says in the Qur’an: )وأنزلنا إليك الكتاب بالحق مصدقا لما بين

م فاحك ومهيمنا عليه الكتاب منيديهبينهم بما أنزل الله وال تتبع أهواءهم عما

(48جاءك من الحق...( )المائدة: “And We have sent down to you the Book (this Quran) in truth,

confirming the Scripture that came before it and muhayminan (trustworthy in highness and a witness over it (old scriptures). So judge among them by what Allah has revealed, and follow not their vain desires, diverging away from the truth that has come to you. …” (5:48).

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باط الخيل )وأعدوا لهم ما استطعتم من قوة ومن رترهبون به عدو الله وعدوكم وآخرين من دونهم ال تعلمونهم الله يعلمهم وما تنفقوا من شيء في سبيل الله يوف إليكم وأنتم ال تظلمون( )األنفال:

60) “And make ready against them all you can of power and of horse tethered,

that thereby threaten the enemy of Allah and your enemy, and others besides them whom you may not know but whom Allah does know.” (8:60).

Muhayminan denotes that which testifies the truth that is therein and falsifies falsehood that is added therein.

Haymanah in Islamic Da‘wah reveals the fact that:1) Islam is a powerful religion. Obviously, Da‘wah empowered

man so he will bring justice and truth to the whole world.2) Islam is knowledge-based religion. Da‘wah relates also to

knowledge, and knowledge is power. 3) Knowledge of the Truth is the greatest possession and the

source of power; Da‘wah is imparting and teaching of truth and giving away the power of knowledge.

4) The caller seeks to dispense the truth, and the called is invited to appropriate it.

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Al-Shumul:Islam is a complete way of life, offering guidance for all aspects of life.  

لنا عليك الكتاب تبيانا لكل شيء )ونزلمين( وبشرى للمسوهدى ورحمة

(89)النحل: “… And We have sent down to you the Book as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims)” (16:89)."This religion cannot be taken except from the one who encompasses it completely." (Bukhari).

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Al-Tawazun:We must understand each aspect of Islam in light of its relative priority and not be excessive in one aspect at the cost of neglecting another. Abuse of this leads to imbalance.

طا لتكونوا ◦ وس أمة جعلناكم)وكذلكسول عليكم شهداء على الناس ويكون الر

(143شهيدا...( )البقرة : ◦ "Thus have We made you an Ummah justly balanced, that ye may

be witnesses over the nations, and the Messenger a witness over yourselves …" (2: 143).

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Al-Wuduh:Da‘wah is clear in terms of its message and methods. It seeks to remove any misunderstanding and conflict through means of dialogue and debate in gracious manners (16:125). Muslims should concentrate on working in a constructive manner, for the betterment of society.

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This means dealing with the issues of major importance to Muslims and not concentrating on minor issues which create controversy and disunity.

Adopting this approach will create strong roots for the future. ◦ “See you not how Allah set forth a parable? A goodly word as

a goodly tree, whose root is firmly fixed, and its branches (reach) the sky.” (14: 24; see also 9: 105).

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2. WAYS OF PREACHING BY THE PROPHET )A.S.W.(

TOPICS: 10 & 11

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1. He should be obeyed as ordered by al-Qur’an:

بإذن ليطاع ول إال س ن رلنا م ا أرس)وم(64الله...( )النساء:

– "We sent not a Messenger, but to be obeyed, in accordance to with the will of God …." (al-Nisa’: 64)

سول فإن تولوا فإن )قل أطيعوا الله والر(32الله ال يحب الكافرين( )آل عمران:

– "Say: “Obey God and His Messenger”: but if they turn back, God love not those who reject faith.” (Al ‘Imran : 32)

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سول لعلكم ترحمون( )آل )وأطيعوا الله والر(132عمران:

–“And obey God and the Messenger that you may (really) obtain prosper." (Al ‘Imran :132)

ا فيم يحكموك حتى ال يؤمنون)فال وربكهم حرجا شجر بينهم ثم ال يجدوا في أنفس

ا قضيت ويسلموا تسليما( )النساء : م (65م–"But no, by the Lord, they can have no (real) Faith, until they made you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction." (al-Nisa’: 65)

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2. The Prophet )a.s.w.( is the most authoritative expounder of al-Qur’an:

الذكر لتبين)...وأنزلنا إليك ل إليهم ولعلهم للناس ما نز

(44يتفكرون( )النحل: “… and We have sent down unto thee the message;

that you may explain clearly to men what is sent for them, and that they may give thought.” (al-Nahl: 44).

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3. The Prophet )a.s.w.( is the legislator, too:

م ويحر الطيبات)...ويحل لهم الخبآئث...( )األعراف: عليهم

157)–" He will make lawful for them all good things and prohibit for them all evil things … ." (al-A’raf, 157)

1. The Prophet (a.s.w.) did as what he said.2. The Prophet (a.s.w.) did not compromise as far

as Islam was concerned.3. The Prophet (a.s.w.)’s approach was gentle

and full of love.4. The Prophet (a.s.w.) always thought of

lessening the burden for his Ummah.5. Disbelievers’ Bribes did not make the Prophet

(a.s.w.) stop his mission.6. The Prophet (a.s.w.) did not compromise as far

as al-Shari‘ah was concerned.

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The Prophet (a.s.w.) acts according to his words, and therefore, his actions reflect his words.‘Aishah (r.a.) said that every thing he said or acted is al-Qur’an. Thus, he demonstrated the highest moral and wholesome personality as a model for mankind.

وة أسول الله ي رس ف لكم)لقد كانحسنة لمن كان يرجو الله واليوم اآلخر

(21وذكر الله كثيرا( )األحزاب: “You have indeed in the Messenger of God, a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day, and who engages much in the praise of God.” (al-Ahzab: 21)

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He is the most patient and most consistent of all prophets. He was one of the four prophets known as ulu al-’azm:

سل )فاصبر كما صبر أولوا العزم من الر(35وال تستعجل لهم...( )األحقاف:

“Therefore patiently persevere, as did (all) messengers of inflexible purpose; and be in no haste about the (Unbelievers)…” (al-Ahqaf: 35).

The burden of Prophet Muhammad (a.s.w.)'s responsibility was extremely heavy compared with other prophets.

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He has to guide all mankind until the Day of Judgment.

Allah has revealed to him, the teachings and methodology of all other prophets but his way of preaching and teaching were not revealed to other prophets.

The importance of the Prophet Muhammad's methodology lies in his status as the last and final Prophet and his finality of his message of Islam.

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When the non-Muslim asked him for compromise, offering to worship only Allah if Muhammad would worship their idols, then the Surah al-Kafirun was revealed.

ا الكافرونا أيه يا *)قل ال أعبد م وال * وال أنتم عابدون ما أعبد *تعبدون

وال أنتم عابدون ما *أنا عابد ما عبدتم لكم دينكم ولي دين( )الكافرون: *أعبد

1-6)51

◦ Once a Bedouin urinated in the Mosque and the companions of the Prophet (a.s.w.) were very angry and intended to chase him away. The Prophet (a.s.w.), however, asked them to let the boy finished first and then just washed it away.

◦ Prophet Muhammad (a.s.w.) was informed by the Revelation about the incident where Prophet Musa (a.s.) and Prophet Harun (a.s.) had to go and speak to Fir’aun softly.

* ى طغ إنهى فرعونا إل)اذهبر أو يتذك قوال لينا لعلهفقوال له

(44-43يخشى( )طه: "Go, both of you, to Pharoah, for he has indeed transgressed all

bounds; But speaks to him mildly; perchance he may taking warning or fear (God).” (Taha: 43-44)

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He had prayed to Allah to reduce the obligatory prayers from 50 times to 5 times only.

For sick people (Muslims), those who could not pray standing, they could pray sitting. For those who could not pray sitting, they could pray while lying down.

Islam forbids its followers to fast for the whole year.

It is Prophet (a.s.w.)’s Sunnah to get married based on mutual consent based on a moderate way suitable for all people.

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The Arab disbelievers tried very hard to bribe the Prophet (a.s.w.) by offering to him money, influential position and woman in order to abandon his mission.

However, the Prophet (a.s.w.) offered no compromise. لمقال رسول الله صلى الله عليه وس

ي، س بيمينو وضعوا الشمه، ل"واللن أترك هذا ى أي، علر بشمالوالقمو ه أى يظهره الله حتر؛ ال أتركاألم

)اإلرشاد إلى صحيح االعتقاد والرد على أهلك دونه".ل ه آد اللن عبن فوزان بالح بل الشرك واإللحاد، صأه

فوزان( The Prophet (a.s.w.) said, “By Allah, even if they put the Sun in my right hand and the Moon in my left hand in order to quit this mission (propagating Islam), I do not leave it until Allah (s.w.t.) makes it (the Truth) prevail or I will perish (without it) in His service.”

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The theft done by Fatimah bint al-Aswad. As this lady came from royal family of Bani Makhzum and highly respected by the Quraish, some of the Companions would like her to be free from punishment.

None of them dared to speak of it. Finally, they sent ‘Usamah ibn Zaid to speak about this as he was loved by Prophet Muhammad (a.s.w.). Then this was followed by other people.

The Prophet (a.s.w.) replied, "The people (before you) were destroyed because when important people stole, they were let off. If ordinary people did steal, then they were punished."

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The well-known command of Allah in al-Nahl: 125 is the foundation of Prophet Muhammad (a.s.w.)'s method of Da’wah.

( والموعظة بالحكمةبيل ربك ى س إلادع الحسنة وجادلهم بالتي هي أحسن إن ربك بيله وهو أعلم ن س عن ضل بمهو أعلم

(125)النحل : بالمهتدين( The Prophet (a.s.w.)’s Methods of Da‘wah consist

of three components: 1. Wisdom2. Goodly Advise3. Arguing in the Gracious Manner

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Scholars unanimously agree that the Qur’an and the Sunnah (sayings, actions and tacit approval) of the Prophet (a.s.w.) are the most important sources of wisdom.

One of the names of Allah is al-Hakim. When Prophet Muhammad (a.s.w.) was a child, the Angel came and opened his chest after cleaning it filled it with Iman and wisdom.

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In the whole life of Muhammad (a.s.w.), whatsoever he said, did and approved all were done based on wisdom.

Thus, we could say that the preaching of Prophet Muhammad (a.s.w.) is based on the wisdom and guidance of Allah.

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The Prophet )a.s.w.(’s Wisdom of Preaching in Mecca:

a(Wisdom of his personal and secret preaching )Sirriyyah(.

b(Wisdom of open preaching )Jahriyyah(.

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The Prophet (a.s.w.) received the first revelation on the 17th of Ramadan, or 6th August 610 AC.

Then, he was commanded in another revelation to preach to his close relatives.

)وأنذر عشيرتك(214)الشعراء: األقربين(

"And admonish your closed relative" (al-Shu‘ara’: 214.

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He also received the following revelation:

فأنذر * ا المدثر * قما أيه)ير * فطه فكبر * وثيابكوربكن جز فاهجر * وال تمن والربر( فاصتكثر * ولربك تس

(7-1)المدثر: “O thou wrapped up (in the mantle)! Arise and deliver thy warning! And thy Lord do thou magnify! And thy garments keep free from stain! And all abomination shun! Nor expect, in giving, any increase (for thyself)! But, for thy Lord's (Cause), be patient and constant!” (al-Muddaththir :1-7)

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In the first early three years in Mecca, the Prophet (a.s.w.) preached personally and individually to his friends and family. To his wife Khadijah (r.a.) and friends, he used the personal touch to speak and to convey the message. To his relatives, he conveyed the messages after having invited them for food and after they had taken their food. Among the first new Muslims are: Khadijah Binti Khuwailid, Ali ibn Abi Talib, Zaid ibn Harithah, Abu Bakr al-Siddiq,’Uthman ibn Affan, Al-Zubair ibn Al-’Awwam, ‘ Abd al-Rahman ibn ‘Auf, Sa'ad ibn Abi al-Waqqash and others.

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After the number of Muslims reached thirty, Prophet Muhammad (a.s.w.) chose the house of al-Arqam ibn Abi Arqam, who was his Companion to teach Islam to the new Muslims.

Wisdom in the personal and private preaching is that the conditions of the Jahilliyyah (pre-Islamic Era) did not allow him to preach openly.

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The Prophet (a.s.w.)’ Da‘wah is more effective through the individual and private ways.

His preaching was done face to face between the Prophet (a.s.w.) as a Da‘i and his wife or friends as mad’u of which the personality and sincerity of the Prophet (a.s.w) could move the hearts of the mad’u.

The mad’u also could ask any question from the da‘i.

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All Muslim scholars assert that when the number of the Muslims is too small and weak and there is the risk of being destroyed, open preaching should be abandoned as the Ummah has to look after the safety of Muslim. (al-Buti, Fiqh al-Sirah, 94)

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Prophet Muhammad (a.s.w.) invited the family of ‘Abd al-Muttalib to a feast in his house including Abu Lahab. After the meal, the Prophet (a.s.w.) was about to speak; suddenly Abu Lahab came up and said:"Here are your uncles and children from your uncles. Please stop the deviations. You have attacked the religion of our tribe. Please do not enrage the whole Arab tribes. Our tribe would not be able to fight with them. We know of your purpose to change our religion and ask us to follow the deviations so that we leave our traditional way of worshipping the great ancestors. =

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=Be careful of your safety and that of our generation. It is not hard for the Arab tribe to attack and kill you. They will not let you do this.Return to the religion of your ancestors or we will jail you until you are free from sickness. We must educate you until your thinking is healthy. It is rational for your family to educate you, to catch you, and to jail you when you continue with your stand. It is easier for us to do this than to let the Quraysh seizes you together with other Arabs. I have never seen any one who brought so much misfortunate to your own family…” (Trans. from Muhammad Natsir, 1978:160-161).

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Prophet Muhammad (a.s.w.) just kept quiet and let his relatives to go home. Then he invited the same group again including Abu Lahab for the second time.

He stood up and said:"I praise Allah. I praise Him and asked help from Him and

surrendered myself to Him. I witness there is no god but Allah and nothing associates itself to him. Verily, an uncle would not cheat his members, if you say I cheat the world, I would not do so to my family. By Allah, there is no god but He, verily I am the Messenger of Allah especially for you and for all men. Verily, Allah has ordered me to warn you according to His words "and admonish your nearest relative.“=

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=I am calling you to the two words, which are easy at your lips but hard to be weighted. That is, there is no god but Allah and I am His messenger. By Allah, you will die as when you fall asleep and wake up. Certainly, you will be responsible for your deeds. You will be paid rewards for your good deeds and punished for your bad deeds. Heaven and hell are eternal. O Bani ‘Abd al-Muttalib, by Allah, I know no man in the land of Arabia who can place before his kinsfolk a more excellent offer than that which I now make to you. I offer you the happiness of this world and that of the Next. Allah has commanded me to call you unto Him. Which of you, then, will help me in this, and be my brother and my successor among you?"

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After the third year, Prophet Muhammad (a.s.w.) turned to preach openly when Allah (s.w.t.) revealed to him: عنا تؤمر وأعرضدع بم )فاص

(94المشركين( )الحجر: "Therefore proclaim openly that which you are commanded, and turn away from al-mushrikun.“ (al-Hijr: 94)

In obedience to this command, the Prophet (a.s.w.) gathered the Quraysh before the hill of al-Safa. Standing on the hill, he asked the people: “O people! If I inform you that there is a troop of soldiers coming to attack you from the yonder hills, would you believe me?" The people said, “We have never heard you telling a lie."

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Then, raising his voice he said: “I have come to you as a warner, and if you do not respond to warning, punishment will fall upon you”.

However, Abu Lahab, his uncle interrupted and said: “May you perish! Did you gather us only for this reason?” Then he went away.

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1. As the last Prophet, Muhammad (a.s.w.) has obligations to communicate the message openly after the followers of Islam had reached to a certain number.

2. His first call in the open was full of wisdom as he did not directly deliver the message, but firstly confirmed the people's trust in him before conveying the message.

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3. Throughout 10 years of open preaching, various persecutions, and sufferings had trained the Companions to become the best people, and they were willing to sacrifice their life, family, property and every thing for the sake of Islam.

4. Through these unending sufferings, the foundation of the khayr al-Ummah had been lain down in Makkah.

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Allah (s.w.t.) had chosen Muhammad (a.s.w.) as His Messenger and Prophet to warn the people of the Last Judgment.

People must accept God’s sovereignty over them and mend their ways.

They have to give to God the worship that was His due and to follow certain acts of ‘ibadah and moral instructions in both their individual and social lives.

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Prophet Muhammad (a.s.w.) was the last and the seal of the Prophets.

He was the best adviser and counselor for the whole of mankind.

He was just, kind and compassionate. He has been described as ra’uf (kind), rahim (merciful) and rahmatan lil-’alamin (a mercy for all creatures).

Throughout his life, he was deeply involved with calling people to the goodness of both worlds, Dunya (Earthly life which is temporary) and Akhirah (Hereafter life which is everlasting).

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) لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رؤوف

حيم( )التوبة: (128ر"Now has come unto you an Apostle from among yourselves; it grieves him that you should perish, ardently anxious over you: to the believers, is he most kind )ra’uf( and merciful )rahim(. )al-Tawbah: 128(

Prophet Muhammad (a.s.w.) was asked to convey to the those who worship Allah alone to speak only best words. Allah (s.w.t.) says:)وقل لعبادي يقولوا التي هي أحسن ...(

(53)اإلسراء: "And say to My servants (worshippers) that they should say those things that are best." (al-Isra`: 53).

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Allah (s.w.t.) revealed to Prophet Muhammad (a.s.w.) the methods of previous Prophets while dealing with those who opposed them.

1. He was revealed to the argument of the Prophet Musa with Fir‘aun.

ا الذيبكما يا موسى * قال ربن )قال فمن رأعطى كل شيء خلقه ثم هدى * قال فما ا عند ربي بال القرون األولى * قال علمه

(52في كتاب ال يضل ربي وال ينسى( )طه: “(When this message was delivered) (Fir‘aun) asked, "Who then, O Moses, is the Lord of you two?" He said: “Our Lord is He who gave to each thing its form and nature, and then guided it aright.“ (Fir‘aun) said: “What then is the condition of previous generations. He replied: "The knowledge of that is with my Lord, duly recorded. My lord neither errs nor forgets." (Taha: 49-51)

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Fir‘aun did not intend to submit to Allah, but wanted to trap Musa, and to make the whole audience reject Musa. So he asked him of the conditions of previous generations.

If the answer that they were idol worshippers, and to be condemned into hell. Then, the whole audience would be angered at Musa.

So Musa only answered, the records of previous generation is with the Lord. Allah never forgets and never make mistakes.

By this, Musa made it clear that he was concerned with the life of Fir‘aun and his salvation. Whatsoever was over was not his concern, and he could do nothing to undo it.

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2. Allah )s.w.t.( revealed to the Prophet )a.s.w.( the argument of Ibrahim )a.s.( with King Namrud. Allah )s.w.t.( says:

)ألم تر إلى الذي حآج إبراهيم في ربه أن إبراهيم ربي الذي إذ قال الله الملكآتاه ي وأميت قالي ويميت قال أنا أحييحي مس من المشرق إبراهيم فإن الله يأتي بالش ا من المغرب فبهت الذي كفر والله فأت به

(258ال يهدي القوم الظالمين( )البقرة: "Had you not turned your vision to one who disputed with Ibrahim about his Lord because Allah had granted him power? Ibrahim said, "My Lord is one who gave life and death." He said, "I also gave life and death". But it is Allah who causes the sun to rise in the East and do you then cause him to rise in the west? Thus the disbeliever utterly defeated. And Allah guides not the people who are unjust.” (2:258)

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Prophet Muhammad )a.s.w.( was asked not to engage with futile arguments with People of Book but only argue with the best means.

ي هي إال بالت الكتاب)وال تجادلوا أهل وقولوا ظلموا منهمن إال الذين أحسآمنا بالذي أنزل إلينا وأنزل إليكم وإلهنا لمون( مس له واحد ونحنوإلهكم

(46)العنكبوت: "Dispute not with the people of the Book except with means

better (than mere disputation), unless it be with those of them who inflict wrong (and injury) but say, we believed in the Revelation which had come down to us and what came down to you. Our God and your God is One and it is to Him we bow." (al-Ankabut :46).

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The above Qur’anic verse shows us the right way how to deal with others and especially with Ahl al-Kitab. Thus, we Muslims should:1.avoid arguments that disrupt the harmony of Muslims and Ahl al-Kitab,2.avoid mere disputations as they create confusion only,3.adopt a way sanctioned by Allah. It is exceptional if the Ahl al-Kitab just wanted to harm us. 4.look for common points such as God is the Creator of every thing. We believe in the revelation they received. Our God and their God is One and we bow and submit.

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We Muslims have to preach Islamic values to others through inter-religious relations, like inter-faith or inter-religious dialogue. We have to bear in mind that:1.All men are equally the object of the Muslim’s Da‘wah2.The Muslim cannot rest until all men have achieved divine purpose related to their creation.3.Priorities: The nearer being always the first entitled to the Muslim’s efforts; but the most distant being finally just as entitled to those efforts as the nearest.4.The first condition Islam lays for such effort is that it involves no coercion or compulsion.

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5. The Qur’an specifies the means of persuasion to be used (Q 16:125), knowing the trickery of inter-human relations and the possibility of brainwashing, pressuring, etc.

6. If non-Muslims are not convinced, the Muslim will leave them alone. But certainly the Muslim is to try again and never give up.

7. As long as resistance is ideational, the Muslim is bound to respect it.

8. The recourse to violence is justified only to put an end to the violent obstruction, never to force the non-Muslims into conversion to Islam.

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9. All men are equal members of a universal religious brotherhood under the concept of din al-fitrah (original religion).

10. Rather than seeking to find out how much other religions agree with each other, if at all, let us see how far both religious traditions agree with din al-fitrah.

11. Seeking the historical development of religious traditions whether they are in agreement with din al-fitrah or not, rather than assuming that each religion is Divine.

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