In Da’wah: Violence Doesn’t Bring Any Good

Using gentleness with those who are hoped to embrace Islam is a desirable thing, in order to attract their hearts to it. This is with regards to the disbelievers; what then should the attitude be towards someone who is hoped to make repentance while he is a Muslim who believes in Allah and His Messenger? Is he not worthier of gentleness than the disbeliever who is hoped to embrace Islam?

In Da’wah (calling to Islam), gentleness is a form of a kind treatment that opens the heart of the recipient. This is one of the established principles of Da‘wah in Islam that is uniformly mirrored in the Quranic discourse and the practices of all Messengers of Allah with their peoples. It is more evident in the story of Prophet Ibraaheem (Abraham), may Allah exalt his mention, when he was inviting his father to believe in Allah. He repeatedly called him “O my Father”, thereby hoping to appeal to him through this firm father-son bond. It is also quite clear in the story of Prophet Moosa (Moses), may Allah exalt his mention, with Pharaoh, who claimed to be God. Allah The Exalted commanded Moosa and Haaroon (Aaron), may Allah exalt their mention, to invite Pharaoh to believe in Him with kindness; He Says (what means): “And speak to him with gentle speech that perhaps he may be reminded or fear [Allah].” [Quran 20:44] There is no doubt that gentle speech is more likely to be responded to positively.

Islam preaches this same general attitude when calling people to Allah The Exalted. Rather, the Quran emphasized it and the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) implemented it; Allah The Exalted Says (what means): “And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter.” [Quran 3:159]

Contemplating the Quran, we notice that harshness is not mentioned except in the context of fighting the enemies in battlefields. Here, there is no room for gentle speech as no sound is louder than that of the sword and spear. The rules of efficiency in combat dictate toughness when confronting the enemy until the battle comes to an end. However, even in this context, Islam preaches kindness by establishing the refined etiquette of Jihaad in this glorious religion. There should be no fighting before conducting Da‘wah (calling people to Islam). In fact, the object of Jihaad in Islam is to usher people to guidance; the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) said: ~“If a single person is guided by Allah through you, it will be better for you than a whole lot of red camels.”~~ In Islam, the purpose of Jihaad is not killing people and taking captives and war booty; rather, it is prompted by mercy in all its aspects. The Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) used to instruct his Companions to observe the Islamic etiquette of war, saying: ~“Set out with the blessing of Allah. Do not kill a decrepit old man, or a child, or a woman; do not steal (from the booty) or act treacherously, and do right and act kindly, for Allah loves those who act kindly.”~~

If Islam preaches kindness and gentleness in the context of war, how about that of Da‘wah?

Violence Yields no Good

Violence in the context of Da‘wah begets no good. Nothing mars Da‘wah more than violence, because the caller to Allah hopes that his call delves into the depths of the recipient to make him a person of God in his conceptions, feelings, perceptions, and attitude. It alters his whole being and transforms him to another person in terms of thought, feeling and willpower. It also targets the community to change its inherited beliefs, deeply rooted traditions, and prevailing moral and social systems that do not conform with the laws of Allah or the tenets of faith and the concepts of truth.

It is thus a substitution at the intellectual, ideological, and emotional levels. It is well known that beliefs and ideologies can never be changed through violence, force, or coercion. Being harbored by the hearts and minds, there is no way to force beliefs and ideas on others. In fact, the only effective means to change beliefs and ideas are persuasion and reasoning.

This can only be achieved by means of wisdom, clever handling of matters, and knowledge of the human nature and man’s innate inclination to hold on to the old norms, while taking into account his inherent inclination to dispute; Allah The Exalted Says (what means): “… but man has ever been, most of anything, [prone to] dispute.” [Quran 18:54] This entails adhering to gentleness and skillfully trying to win the heart and mind of the recipient to soften his heart, weaken his persistent clinging to old ideas and practices, and eliminate his prejudice.

There Should Be no Compulsion in Religion

Allah The Exalted and Glorified does not force anyone to believe in Him or embrace His religion. In fact, He forbade the believers from coercing people into embracing Islam; He Said (what means): “There shall be no compulsion in [acceptance of] the religion.” [Quran 2:256] Evidently, coercion is utterly pointless as far as beliefs and ideologies are concerned. It does not yield genuine faith, as a person cannot become a true believer under duress.

It goes without saying that Allah The Exalted is able to cause all His servants to be believers; He Says (what means): “And if we had willed, We could have given every soul its guidance…” [Quran 32:13], “And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?” [Quran 10:99]

However, He did not do so and instead provided His servants with clear and compelling evidence to usher them into the correct path, and sent them Messengers to guide them to the truth; Allah The Exalted Says (what means): “[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers.” [Quran 4:165] He then left them the choice to believe or disbelieve so that the consequences would be those of the servant’s own choice, not of someone else’s actions forced on him. Allah The Exalted Says (what means): “so whoever wills – let him believe, and whoever wills – let him disbelieve. Indeed, We have prepared for the wrongdoers a fire whose walls will surround them.” [Quran 18:29]

The Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) lived in Makkah and saw the idols everywhere, yet he did not demolish or burn them. Rather, he continued calling people to Allah and communicating the divine message to them to enlighten their minds, change their false beliefs wisely, and correct their perceptions so that the change would stem from within them out of full conviction.

The Muslim youth around the Messenger of Allah sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) were sometimes carried away by zeal for their cause and asked him to take up arms against their enemies. However, he sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) urged them to adhere to patience and commanded them to refrain from fighting the disbelievers until instructed otherwise, and concentrate their efforts, instead, on establishing the prayer and paying the Zakah until the budding Muslim community is strong enough to take the apt measures. Allah The Exalted Says (what means): “Have you not seen those who were told, ‘Restrain your hands [from fighting] and establish prayer and give Zakah’?” [Quran 4:77]

Assume that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) had given in to their wishes and commanded them to fight the disbelievers of the Quraysh, how would have the Muslims, few in number as they were then, been able to confront their enemies? Had the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) demolished the idols around the Ka’bah, what would have been the consequences of such an act?

Saddening Reality

Some ardent Muslim youth in a large Muslim country dug up the graves erected inside mosques and demolished shrines venerated by some misguided Muslims who made offerings to them. These zealous Muslim youth defended their action by bringing forth textual evidence from the Quran and Sunnah regarding the obligation of forbidding such sinful acts. There is no doubt that their intention was good and they sought to enjoin good and forbidding evil. However, their actions incurred adverse consequences; they were arrested and so were large numbers of scholars, seekers of knowledge and religious Muslims. All of them were severely harmed, and their families suffered material and moral harm as well.

Add to that, these shrines were rebuilt better than they were before. In brief, forbidding the evil in this case incurred a graver one.

I recall another incident in a Muslim country where a statue of a naked woman was installed at a square. It was an old worn-out statue that people hardly cared about or noticed. A zealous Muslim young man broke the statue and vandalized it. Perhaps he was somewhat right, but again the consequences were unfavorable; he was arrested and subjected to much suffering, and the officials rebuilt the once-neglected statue, turning it to a better and more noticeable version. It became the talk of the town and the incident actually drew people’s attention to it even more.

We do not accept or approve of preserving such idols and statues or of building shrines and allowing people to circumambulate them. We do not accept or approve of any sinful act committed in a Muslim country; however, we must consider the consequences of actions and their results. Forbidding an evil may be considered an evil itself if it led to an even graver evil, as Muslim scholars agreed.

Addressing corruption and evils with violence or in a manner that does not conform to the principles of the Sharia and the due conditions of enjoining good and forbidding evil often incurs legal implications on the doer under the man-made laws. It also constitutes a major irritant for some influential notables, who benefit from preserving such corruption and evil. Thereupon, the caller to Allah would be exposing himself to the punishment and oppression of authorities and no good would be generated from his action. It would not benefit the call to Islam or Muslims in the slightest. His efforts would be wasted and his call would be rejected and prevented from spreading.

We are not suggesting that the caller to Allah should be a coward; rather, we want him to expand his mental and psychological horizons and address the root causes of the problem wisely and patiently, taking into account the beginnings and endings of matters. This is the normal way of addressing problems.

In fact, demolishing idols and statues does not eradicate corruption or uproot disbelief, and it will not change the situation in the slightest. On the contrary, people would more likely erect new ones or rebuild the broken ones to be better than before, and they may be blinded by stubbornness from seeing the truth. Most likely, such an act would enrage them, driving them to retaliate against Muslims and their Messenger sallallaahu `alayhi wa sallam (may Allah exalt his mention) as did the people of Ibraaheem (Abraham), may Allah exalt his mention, when he demolished their idols.

The Role of the Caller to Allah

The role of the caller to Allah is not to kill idol worshipers. Killing them is pointless because it does not end idol worship. His role is not to demolish these idols, while their love remains vivid in the hearts of their worshipers; because, as we said before, they would rebuild them and make them better than they were. Rather, the role of the caller to Allah is to demolish the idols within the hearts and minds of the worshippers until their love is eradicated and people learn that these idols are false gods that do not benefit or harm themselves, let alone their worshipers. He is required to uproot the reverence, love, and glorification for such idols from the hearts and channel that reverence, love, and glorification to the One who is truly worthy of them. By doing so, the worshippers will demolish the idols with their own hands after the callers to Allah have demolished them within their hearts. This is the real change, and this is the role, job and duty of the callers to Allah.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Using Social Media For Islamic Da’wah

Da’wah i.e. preaching of Islam is a continuous process which never stopped from the day Allah’s Apostle Muhammad SAW was given prophethood. Da’wah majlis (event) was held first in mosques and in personal gatherings. Then people started arranging da’wah majlis in their homes and in private gatherings. With the advancement of technology, da’wah was done on TV and then the internet came where God-fearing Muslims started their da’wah activities.

The Internet has become the most effective tool of communication because now a day’s computers have become tv as well. All the tv channels are now hosted on the internet as well. Thus, TV is losing its importance and the computer is becoming a work station as well as the entertainment source. Many social networking websites are working successfully where millions of people are registered and log in daily. These social networking sites are actually created to gather people on one platform for social and political to philosophical discussions.

Muslims started da’wah on such social websites too. The most used social websites in the world are facebook and twitter. On these websites they work of da’wah is being done continuously. From common Muslims to scholars, everyone has official pages and accounts where they can be accessed easily. For example, Dr. Zakir Naik has his official community on facebook and twitter as well.

There are two points of views on doing da’wah on social networking websites. One group says that it is not useful because, on the internet, people with lack of knowledge or half baked knowledge present Islam very differently which makes rather a wrong image of Islam on non muslims. These internet scholars are actually a danger for Islam and for the process of da’wah.

The other group says that da’wah on these social websites is rather one of the most effective and useful tools because these social websites are the hub of general public virtual meetings. To attract masses towards Islam is easy on these social websites than by using websites. Since these websites are used daily, so Muslims and non muslims, both get daily dose of da’wah which ultimately is useful for the people.

Da’wah needs good and authentic knowledge and enthusiasm. Good and authentic knowledge may be not likely to be known by the internet scholars but their courage, enthusiasm and their good intentions must be appreciated. It is a good da’wah tool which must be used by all those who have authentic and good knowledge of Islam.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if think this post is useful.
*Support this da’wah effort by following my blog.

Continuing The Da’wah Efforts

Dr. Yusuf al-Qaradawi had stated that da’wah is an effort to bring others to the religion of Islam, fulfilling all of the stipulations on earth, calling towards good and forbidding evil, as well as undertaking jihad in His Path. Da’wah is a continuation of the duty of the prophets and messengers, who were sent by Allah to their ummah. This role is then assumed by the Companions, as-salaf as-salih (the pious predecessors), and the Muslim scholars until the end of time……

Dr. Yusuf al-Qaradawi had stated that da’wah is an effort to bring others to the religion of Islam, fulfilling all of the stipulations on earth, calling towards good and forbidding evil, as well as undertaking jihad in His Path. Da’wah is a continuation of the duty of the prophets and messengers, who were sent by Allah to their UmmahThis role is then assumed by the Companions, as-salaf as-salih (the pious predecessors), and the Muslim scholars until the end of time.

Allah mentions in verse 36 of Surah an-Nahl:

Which means: “And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taaghoot.” And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed…”

In general, we know that da’wah strategy is delivered in three approaches, namely da’wah through speech, da’wah through actions, and da’wah through writing. Rasulullah provides the best example of giving da’wah. He was able to perfect da’wah strategies through all three approaches mentioned, along with his Companions.

Da’wah is also a continuous effort and it is definitely not seasonal. It must be executed with diligence and ikhlas (sincerity), though faced with various trials and challenges. This is because the objective of da’wah itself is clear, which is to invite mankind to completely surrender and submit to the Will of Allah. Indeed, the work of da’wah is a responsibility shouldered by every believer, with the condition that one must have foundational knowledge regarding the knowledge that is to be conveyed. Those engaged in da’wah will attain the reward and virtues when their da’wah efforts are accepted and practiced by others.

In the hadith of Jareer bin ‘Abdullah, Rasulullah said:

Which means: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect…” [Narrated by Muslim].

Therefore, every Muslim cannot avoid the very task of da’wah in inviting society to good, especially upon family members or one’s dependents. Verily, in conveying the risaalah (message) of da’wah, Islam has outlined basic principles that are clear and must be adhered to, as Allah mentions in verse 125 of Surah an-Nahl:

Which means: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best…”

Every da’i (one who gives da’wah) must master the message that is to be conveyed so that it coincides with authentic Islamic teachings. All issues raised must be mentioned with the intent to educate and produce Muslims that are open-minded, not obsessed with rigidity, or spreading teachings that are far deviating from the actual teachings of Islam that it destroys the aqeedah, Shari’ah, and Islamic akhlaq, which are sacred.

Every da’i must always strive to increase their knowledge, especially regarding matters that are to be conveyed, remaining honest and sincere, as well as grasping thorough comprehension of Islamic tarbiyyah (education) for it is truly vital in grooming the hearts of the intended recipient of their da’wah efforts.

Allah mentions in verse 108 of Surah Yusuf:

Which means: “Say, “This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah, and I am not of those who associate others with Him.””

The diversity of methods or da’wah techniques truly provides an effective impact upon intended da’wah recipients. The da’i must be wise in selecting the most effective methodology, the necessary tools, and its suitable time, as well as verbal speech that can captivate the hearts. However, all methodologies must be according to what has been deemed permissible by the Shara’. Do not just chase after sheer profits and popularity, which can cause a well-intended program, having good objectives, but associated with unrighteous methods and exaggerated. Hence, its outcome ends without good.

The da’i must know who is the target of their da’wah. The saying goes, “different pond has different fish, a different field has different grasshoppers” (meaning: the different area has different circumstances).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Dakwah is Our Responsibility

Each Muslim is responsible to perform one particular virtuous task, namely to perform dakwah, or to propagate, spread and preach the message of Islam to others. The word dakwah originates from the Arabic word which means to summon, to request, to call or to invite. In general terms, dakwah is the call or invitation meant for the non-Muslims. While dakwah among the Muslims are the efforts to rejuvenate faith and to return individuals or the Muslim society towards observing the true teachings of Islam….

Each Muslim is responsible to perform one particular virtuous task, namely to perform dakwah, or to propagate, spread and preach the message of Islam to others. The word dakwah originates from the Arabic word which means to summon, to request, to call or to invite. In general terms, dakwah is the call or invitation meant for the non-Muslims. While dakwah among the Muslims are the efforts to rejuvenate faith and to return individuals or the Muslim society towards observing the true teachings of Islam.

Based on the above, dakwah is a call towards the teachings of Islam, or the invitation to all mankind, based on certain methods or ways, towards the message of Allah and His Prophet in order to gain His blessings in this world and in the Hereafter. In respect of the concept and foundation of dakwah, Ibn Kathir in his tafsir stated that performing dakwah is a responsibility of each individual Muslim, and does not mean that when certain individuals are already performing dakwah activities, others would escape such responsibility. This is very fitting with the message of Allah in surah Ali Imran verse 104:

Which means: “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.” [Al-Quran, Surah Ali Imran, verse 104].

Many were of the mistaken impression that the responsibility of performing dakwah falls upon the shoulders of the scholars, the ustaz or ustazah only. When a certain transgression occurs, many do not want to be involved. Among the excuse they give is that they do not want to be involved in other people’s business, sins and rewards, that our graves are our own problem, that they do not have not enough knowledge, and many others.

dakwah1The fact is, such a holy task is actually the responsibility of each Muslim who professes belief in Allah and the Hereafter. Each Muslim has his, or her, own unique roles to play in the efforts, according to their respective abilities and responsibilities.

In a hadith narrated by Imam Muslim, Abu Said Al Khudri reported that Rasulullah had said:

Which means: “Whoever witnesses sin must stop it with his hands, if he is unable to then he must stop it with his tongue, and if he is unable still, he must stop it with his heart, and that is the weakest of faith.” [Narrated by Muslim].

The hadith is meant for every Muslim. This means that each Muslim is asked to perform the responsibility, and it is a basic task for all to perform the dakwah, based on the ability and capacity that we each have.

The greatness and the prominence of Muslims in the days of old, to the point that they were recognized as the khaira-ummah, or the best of peoples at that time, was due to their success in handling their dakwah responsibilities well. They strived hard to invite all mankind towards the path of Allah, inviting others to do good deeds and to forbid the performance of evil

Based on such concept of dakwah, it would mean many Muslim individuals would be involved in propagation activities. It would be better and would fulfill the dakwah mission as outlined in the Sunnah of Rasulullah. The Al-Quran as the main source of reference has given us the best way to ensure the success of propagation activities among family members and society. But, those who perform it should be the exemplar for the society.

Therefore, the performance of dakwah must be begun through our own self, and the invitation to perform good virtuous deeds and to refrain from committing sin and evil. Thereafter, extend it to our wife, children, other family members and widen it to the society.

When all that has been fulfilled, the confidence of the society towards the content of our propagation message shall be stronger, because the one who performs the dakwah is practicing what he is preaching, in terms of principles and morals, through his life. Therefore, those who perform the dakwah will be inviting them towards the truth and shall bring benefit to all within the society.

Indeed, Rasulullah is the best exemplar for us to follow, in our quest to propagate Islam to all mankind. Prophet Muhammad was not a theorist or someone who only knows how to order around. He always performed each and everything he said, and so it is not a wonder that he was able to soften many hearts to receive the message of Islam.

The Prophet performed his dakwah to all levels of the society. His focus of dakwah stretches from the lowest strata of the society, such as the slaves, to the very top, such as leaders of nations, and included the first Jews who accepted and believed in the Book of Allah, and also those who worshipped idols. Those are some of the examples of people handled by Rasulullah.

Propagators must understand and know their targets’ respective needs and problems, especially those involving non-Muslims. Planning and strategizing the method to be employed must be emphasized in order to gain satisfactory and precise results as desired by the targets. This is because many among the non-Muslims resist and do not view Islam as the best religion or way of life. This stems from the failure of Muslims today to showcase the true Islamic way of life. Opinions that say Islam is a terrorist religion – because Muslims like to fight, is a barbaric religion, is a religion that treats believers of other faiths cruelly, and is a religion with too many rules, must be corrected.

How many among us use the proper method to propagate Islam to others? Or, have we never told them the positive side of Islam? Ponder upon that, shall we?

Allah declared in Surah An-Nahl verse 125:

Which means: “Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for your Lord knows best, who have strayed from His Path, and who receive guidance.” [Al-Quran, Surah An-nahl, verse 125].

In that verse, Allah explained the three principles of dakwah, namely:

First: The benefit of wisdom.
Carefully chosen words are the bridge to a person’s heart and the catalyst towards enlightenment. Give explanations that are true and correct based on proofs and verses from the Al Quran and the Sunnah which clarifies the truth and destroys confusion, in line with their psychology which we should get to know of and understand, as they are our target audience.

Second: Provide good advice and anecdotes.
memilih-metode-dakwah-yang-sesuai-696x464Provide good advice and anecdotes that illustrate good examples to attract their interest. Expose the merits and the virtues of Islam with the aim of getting them closer, and not to alienate them. Make it simpler, not difficult.

Third: Discuss and hold dialogues in the best possible manner.
Discuss in a harmonious and cordial setting, field strong points, provide incisive rebuttals and proofs that are convincing, and control our emotions well in disseminating the truth. The aim is to destroy confusion and to explain the truth.

Allah declared in surah Surah Ali-’Imran verse 159:

Which means: “It is part of the Mercy of Allah that you do deal gently with them, were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah)’s forgiveness for them; and consult them in affairs (of moment). Then, when you have taken a decision put your trust in Allah. For Allah loves those who put their trust (in Him).” [Al-Quran, Surah Ali-‘Imran, verse 159].

Dakwah is Responsibility of Every Muslims.

Each Muslim is responsible to perform one particular virtuous task, namely to perform dakwah, or to propagate, spread and preach the message of Islam to others. The word dakwah originates from the Arabic word which means to summon, to request, to call or to invite. In general terms, dakwah is the call or invitation meant for the non-Muslims. While dakwah among the Muslims are the efforts to rejuvenate faith and to return individuals or the Muslim society towards observing the true teachings of Islam….

Each Muslim is responsible to perform one particular virtuous task, namely to perform dakwah, or to propagate, spread and preach the message of Islam to others. The word dakwah originates from the Arabic word which means to summon, to request, to call or to invite. In general terms, dakwah is the call or invitation meant for the non-Muslims. While dakwah among the Muslims are the efforts to rejuvenate faith and to return individuals or the Muslim society towards observing the true teachings of Islam.

blessing_stoneBased on the above, dakwah is a call towards the teachings of Islam, or the invitation to all mankind, based on certain methods or ways, towards the message of Allah and His Prophet in order to gain His blessings in this world and in the Hereafter. In respect of the concept and foundation of dakwah, Ibn Kathir in his tafsir, stated that performing dakwah is a responsibility of each individual Muslim, and does not mean that when certain individuals are already performing dakwah activities, others would escape such responsibility. This is very fitting with the message of Allah in surah Ali Imran verse 104:

Which means: “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.” [Al-Quran, surah Ali Imran, verse 104]

Many were of the mistaken impression that the responsibility of performing dakwah falls upon the shoulders of the scholars, the ustaz or ustazah only. When a certain transgression occurs, many do not want to be involved. Among the excuse they give is that they do not want to be involved in other people’s business, sins and rewards, that our graves are our own problem, that they do not have not enough knowledge, and many others.

A Must Task
The fact is, such holy task is actually the responsibility of each Muslim who professes belief in Allah and the Hereafter. Each Muslim has his, or her, own unique roles to play in the efforts, according to their respective abilities and responsibilities. In a hadith narrated by Imam Muslim, Abu Said Al Khudri RA reported that Rasulullah had said:

Which means: “Whoever witnesses sin must stop it with his hands, if he is unable to then he must stop it with his tongue, and if he is unable still, he must stop it with his heart, and that is the weakest of faith.” [Sahih Muslim]

The hadith is meant for every Muslim. This means that each Muslim is asked to perform
the responsibility, and it is a basic task for all to perform the dakwah, based on the ability and capacity that we each have. The greatness and the prominence of Muslims in the days of old, to the point that they were recognized as the khaira ummah, or the best of peoples at that time, was due to their success in handling their dakwah responsibilities well. They strived hard to invite all mankind towards the path of Allah, inviting others to do good deeds and to forbid the performance of evil.

dakwahBased on such concept of dakwah, it would mean many Muslim individuals would be involved in propagation activities. It would be better and would fulfil the dakwah mission as outlined in the sunnah of Rasulullah. The Al Quran as the main source of reference has given us the best way to ensure the success of propagation activities among family members and society. But, those who perform it should be the exemplar for the society.

Therefore, the performance of dakwah must be begun through our own self, and the invitation to perform good virtuous deeds and to refrain from committing sin and evil. Thereafter, extend it to our wife, children, other family members and widen it to the
society. When all that has been fulfilled, the confidence of the society towards the content of our propagation message shall be stronger, because the one who performs the dakwah is practising what he is preaching, in terms of principles and morals, through his life. Therefore, those who perform the dakwah will be inviting them towards the truth and shall bring benefit to all within the society

Indeed, Rasulullah is the best exemplar for us to follow, in our quest to propagate Islam to all mankind. Prophet Muhammad was not a theorist or someone who only knows how to order around. He always performed each and everything he said, and so it is not a wonder that he was able to soften many hearts to receive the message of Islam.

The Prophet performed his dakwah to all levels of the society. His focus of dakwah stretches from the lowest strata of the society, such as the slaves, to the very top, such as leaders of nations, and included the first Jews who accepted and believed in the Book of Allah, and also those who worshipped idols. Those are some of the examples of people handled by Rasulullah.

Understanding the Way
Propagators must understand and know their targets’ respective needs and problems, especially those involving non-Muslims. Planning and strategizing the method to be employed must be emphasized in order to gain satisfactory and precise results as desired by the targets. This is because many among the non-Muslims resist and do not view Islam as the best religion or way of life. This stems from the failure of Muslims today to showcase the true Islamic way of life. Opinions that say Islam is a terrorist religion – because Muslims like to fight, is a barbaric religion, is a religion that treats believers of other faiths cruelly, and is a religion with too many rules, must be corrected.

How many among us use the proper method to propagate Islam to others? Or, have we never told them the positive side of Islam? Ponder upon that, shall we? Allah declared in Surah An-Nahl verse 125:

Which means: “Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for your Lord knows best, who have strayed from His Path, and who receive guidance.” [Al-Quran, surah An-Nahl, verse 125]

In that verse, Allah explained the three principles of dakwah, namely:

First: The benefit of wisdom. Carefully chosen words are the bridge to a person’s heart and the catalyst towards enlightenment. Give explanations that are true and correct based on proofs and verses from the Al Quran and the Sunnah which clarifies the truth and destroys confusion, in line with their psychology which we should get to know of and understand, as they are our target audience.

Second: Provide good advice and anecdotes. Provide good advice and anecdotes that illustrate good examples to attract their interest. Expose the merits and the virtues of Islam with the aim of getting them closer, and not to alienate them. Make it simpler, not difficult.

Third: Discuss and hold dialogues in the best possible manner. Discuss in a harmonious and cordial setting, field strong points, provide incisive rebuttals and proofs that are convincing, and control our emotions well in disseminating the truth. The aim is to destroy confusion and to explain the truth.

Allah declared in surah Surah Ali-’Imran verse 159

Which means: “It is part of the Mercy of Allah that you do deal gently with them, were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah)’s forgiveness for them; and consult them in affairs (of moment). Then, when you have taken a decision put your trust in Allah. For Allah loves those who put their trust (in Him).” [Al-Quran, surah Ali-‘Imran, verse 159]