The Correct Methodology and Principles of Da’wah in Islam
“The Sound Answers to the Righteous Questions” – (Part 11)
By: Allamah Zayd bin Muhammad bin Hadi Al-Madkhali (may Allah have mercy on him)
Urdu Translation: Umm Muhammad Khushnuma Muslihuddin
Question 12: What is the importance of Da’wah ila Allah (inviting to Allah) in the religion of Islam? How should it be carried out, and upon whom is its fulfillment obligatory? Please clarify, may Allah reward you with good. (Part 4) – (Continued from the previous part…)
What is the correct methodology for carrying out Da’wah ila Allah, and how should it be performed?
You can find the answer to this question in the preceding explanations and statements, which have detailed the da’wah methods of the most resolute messengers (Muhammad ﷺ, Noah, Abraham, Moses, and Jesus, peace be upon them all). When you reflect on the da’wah methodology of these noble prophets, the reality will become clear to you that it is necessary for the caller (da’i) to consider the psychological, social, and intellectual state of the person being invited (mad’u), because the style and method of da’wah change according to the circumstances and conditions of individuals.
Sometimes, the da’wah is conveyed to the public in the form of sermons from the Friday pulpit, where a gathering of people is given the message of the religion. At other times, the da’wah is made effective through academic circles, lectures, and seminars. Sometimes, this da’wah takes the form of teaching in educational institutions, as these institutions are primarily established for Islamic upbringing and the preparation of righteous and reformist individuals. Sometimes, in public gatherings, the common people are introduced to the fundamental principles of religion and the virtues of Islam and Iman (faith). At times, this da’wah takes the form of questions and answers and purposeful dialogue, in which misconceptions are removed and the correct and beneficial methodology of the Salaf al-Salih (righteous predecessors) regarding da’wah is clarified, so that there is neither excess nor negligence, neither deficiency nor surplus in the da’wah. And sometimes, da’wah is also carried out through Jihad fi sabilillah (striving in the path of Allah) against those who prevent people from accepting the call of Allah and His Messenger ﷺ (however, this method can only be adopted when all its Shar’i [legal] conditions are met and all other means have failed). Allah Ta’ala sometimes repels evils through the ruler that cannot be removed merely by the admonition and advice of the Qur’an, as the saying of Caliph Uthman (may Allah be pleased with him) bears witness to this. And just as the call to Allah is not only through pleasant speech and sweet words, it is also through good deeds, excellent conduct, and noble character, so that the caller practically becomes a living example of what he calls to. Only when this happens will people accept his words, welcome them, and he will be honored and respected in their eyes. When some Arab tribes were asked the reason for their acceptance of Islam, they said: “We saw that whatever good Muhammad ﷺ invited to, he was the first to act upon it, and whatever evil he forbade, he was the first to abstain from it.” Allah Ta’ala has severely condemned those whose words do not match their actions, as He said:
{يٰۤاَيُّهَا الَّذِيۡنَ اٰمَنُوۡا لِمَ تَقُوۡلُوۡنَ مَا لَا تَفۡعَلُوۡنَ (٢) كَبُرَ مَقۡتًا عِنۡدَ اللّٰهِ اَنۡ تَقُوۡلُوۡا مَا لَا تَفۡعَلُوۡنَ} – [As-Saff: 2-3]
Translation: "O you who have believed, why do you say what you do not do? (2) Great is hatred in the sight of Allah that you say what you do not do."
Da’wah can be both individual and collective. The form of individual da’wah is that you select a person, make them a part of your focus, dedicate a portion of your valuable time for them, maintain a relationship with them for the sake of Allah, visit them, convey words of advice to them, and offer sincere counsel that creates a desire in their heart to listen to your advice, a longing to hear your conversation, and a love for sitting with you and engaging in academic discussion. After that, you can invite them towards two important matters:
The First Matter: That he reforms himself, purifies his heart and limbs from the filth of desires, doubts, and all sins and errors. The purification of the heart and limbs is not possible until one returns to the Book of Allah, His strong rope, and His straight path, which Allah has made a cure for the diseases of the chests and a guidance and mercy for the believers. And until one returns to the purified Sunnah of the Prophet Muhammad ﷺ, which Allah Ta’ala has made a clarification of the Qur’an and a clear highway that illuminates the path for the travelers of good and guides towards the path of truth that leads to the pleasure of the Lord of the worlds.
The Second Matter: That with truthfulness, sincerity, and love, he makes a serious effort to convey good to those whom Allah wishes to guide. He should start with those close to him, then gradually extend his da’wah to as many people as possible, whether he knows them or not. In this endeavor, he should use wisdom, gentleness, compassion, love, and mercy, acting upon the command of Allah:
{اُدۡعُ اِلٰى سَبِيۡلِ رَبِّكَ بِالۡحِكۡمَةِ وَالۡمَوۡعِظَةِ الۡحَسَنَةِ وَجَادِلۡهُمۡ بِالَّتِىۡ هِىَ اَحۡسَنُؕ} – [An-Nahl: 125]
Translation: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best."
As for the Shar’i ruling of da’wah, it is fard kifayah (a collective obligation). This means if some men and women from among the Muslims fulfill this duty, the responsibility is lifted from the others. Allah Ta’ala has said:
{قُلۡ هٰذِهٖ سَبِيۡلِىۡۤ اَدۡعُوۡۤا اِلَى اللّٰهِ ۚ عَلٰى بَصِيۡرَةٍ اَنَا وَمَنِ اتَّبَعَنِىۡؕ وَسُبۡحٰنَ اللّٰهِ وَمَاۤ اَنَا مِنَ الۡمُشۡرِكِيۡنَ} – [Yusuf: 108]
Translation: "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.'"
In this great verse, Allah Ta’ala commands His Messenger ﷺ to announce to all people that inviting to Allah is his path, his methodology, and the methodology of every person who has believed in his prophethood and followed the Shari’ah brought by him. The Messenger of Allah ﷺ also said:
“بَلِّغُوا عَنِّي وَلَوْ آيَةً”.
“Convey from me, even if it is a single verse.” [Sahih al-Bukhari: 3461]
However, this responsibility of da’wah is greatest upon the scholars, because Allah, the Blessed and Exalted, has taken a firm covenant from them that they must convey the Book and wisdom given to them to the people. Allah Ta’ala said:
{وَاِذۡ اَخَذَ اللّٰهُ مِيۡثَاقَ الَّذِيۡنَ اُوۡتُوۡا الۡكِتٰبَ لَتُبَيِّنُنَّهٗ لِلنَّاسِ وَلَا تَكۡتُمُوۡنَهٗ} – [Al ‘Imran: 187]
Translation: "And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], 'You must make it clear to the people and not conceal it.'"
Similarly, Allah Ta’ala has issued a stern warning to those who conceal knowledge and has threatened them in the harshest manner, saying:
{اِنَّ الَّذِيۡنَ يَكۡتُمُوۡنَ مَآ اَنۡزَلۡنَا مِنَ الۡبَيِّنٰتِ وَالۡهُدٰى مِنۡۢ بَعۡدِ مَا بَيَّنّٰهُ لِلنَّاسِ فِى الۡكِتٰبِۙ اُولٰٓئِكَ يَلۡعَنُهُمُ اللّٰهُ وَ يَلۡعَنُهُمُ اللّٰعِنُوۡنَۙ (١٥٩) اِلَّا الَّذِيۡنَ تَابُوۡا وَاَصۡلَحُوۡا وَبَيَّـنُوۡا فَاُولٰٓئِكَ اَ تُوۡبُ عَلَيۡهِمۡۚ وَاَنَا التَّوَّابُ الرَّحِيۡمُ} – [Al-Baqarah: 159-160]
Translation: “Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse, (159) Except for those who repent and correct themselves and make clear [what they concealed]. Those I will accept their repentance. And I am the Accepting of repentance, the Merciful.”
Likewise, the purified Sunnah has also strictly forbidden the concealment of knowledge. The Messenger of Allah ﷺ said:
“مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ”.
"Whoever is asked about knowledge and conceals it will be bridled with a bridle of fire on the Day of Resurrection." [Sunan Ibn Majah: 266, authenticated by Al-Albani]
And the people’s questioning of the scholars through their state (lisan al-hal) is far more than their questioning through their speech (lisan al-maqal) (meaning, people take more guidance from observing the actions of scholars than from verbally asking them).
Therefore, it is incumbent upon every student of knowledge to set aside a specific time from their precious schedule for the da’wah to Allah, in which they can perform this sacred duty, no matter how tight their schedule or how numerous their engagements may be, so that they may be saved from the punishment of Allah and be among those about whom Allah Ta’ala has said:
{وَمَنۡ اَحۡسَنُ قَوۡلًا مِّمَّنۡ دَعَاۤ اِلَى اللّٰهِ وَعَمِلَ صَالِحًا وَّقَالَ اِنَّنِىۡ مِنَ الۡمُسۡلِمِيۡنَ} – [Fussilat: 33]
Translation: "And who is better in speech than one who invites to Allah and does righteousness and says, 'Indeed, I am of the Muslims.'"
Furthermore, they would fall under the scope of the Prophet’s ﷺ saying:
“مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ آثَامِهِمْ شَيْئًا”.
“Whoever calls to guidance will have a reward similar to the rewards of those who follow him, without that detracting from their rewards in the slightest. And whoever calls to misguidance will have a burden of sin upon him similar to the burdens of sin of those who follow him, without that detracting from their burdens in the slightest.” [Sahih Muslim: 2674]
In another hadith, it is stated:
“مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ”.
“Whoever guides someone to goodness will have a reward like one who does it.” [Sahih Muslim: 1893]
As a final piece of advice at the conclusion of this answer, the caller (da’i) who invites humanity to Allah Ta’ala, following in the footsteps of the prophets and messengers, will encounter various types of people whose thoughts and understanding differ from one another. Undoubtedly, he will also meet people who will accept his valuable advice, beneficial counsel, and purposeful guidance. They will turn towards him with their heart and soul, accepting his straightforward and truthful call both outwardly and inwardly, and they will appreciate his sincere efforts in the path of Allah. Regarding such people, it is incumbent upon the caller to continue advising and reminding them at appropriate times and suitable occasions, because these are the people who truly benefit from these reminders, as Allah Ta’ala said:
{اِنَّمَا تُنۡذِرُ مَنِ اتَّبَعَ الذِكۡرَ وَخَشِىَ الرَّحۡمٰنَ بِالۡغَيۡبِۚ فَبَشِّرۡهُ بِمَغۡفِرَةٍ وَّاَجۡرٍ كَرِيۡمٍ} – [Ya-Sin: 11]
Translation: "You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and a noble reward."
In addition, he will also face other people who will mock and criticize his truthful and pure da’wah. They will turn away from it completely, as if they no longer have any need to listen to the commands of Allah and His Messenger ﷺ. But whatever the circumstances, however unpleasant the attitude of the people, it is extremely necessary to remain steadfast on the path of da’wah ila Allah without any procrastination, delay, fatigue, laziness, or shortcomings, taking the excellent example of Muhammad ﷺ, the bearer of glad tidings and warner, the luminous lamp, as a guiding light, with continuous struggle, constant action, firm resolve, and a righteous and pure intention. When artisans and professionals have means and methods by which they make their skills and products of such a standard that they are desired and popular among a large number of people; and when capitalists and individuals involved in commercial dealings have ways and styles through which they can convince their partners or customers in buying, selling, and transactions to gain profit in their temporary and perishable material earnings; then it is far more necessary for the caller to Allah to adopt such means and methods that can make his da’wah successful and fruitful at all times and in all situations.
Also, it should not be forgotten that among the best Shar’i ways and means to make this great and blessed da’wah successful and fruitful are the following:
First Means: Sabr (Patience)
Patience, which in the language of the Shari’ah, is described as a provision for the caller that comes to his aid when he is traversing his da’wah journey in the path of Allah. Because this path is long-term, and walking on it is difficult and arduous, as various kinds of obstacles arise that can stand in the way of those calling to Allah.
The scholars have divided patience into three types:
(1) Patience upon the obedience of Allah: Under this type comes the greatest foundation and grand principle of the Islamic creed, which is faith in Allah. This includes believing in the existence of Allah, His Lordship (Rububiyyah), His Divinity (Uluhiyyah), and His Names and Attributes correctly, in the right manner towards which Allah has guided the saved sect (al-firqah an-najiyah), the victorious group (at-ta’ifah al-mansurah), i.e., Ahlus Sunnah wal-Jama’ah, in every time and place. This type also includes all matters indicated by the Book and the Sunnah, whether they are obligatory or recommended.
(2) Patience in abstaining from the disobedience of Allah: Since the commanding self (nafs al-ammarah), desires, and Satan all collectively push a servant towards committing sin, they beautify evil for him and make him love indulgence in immorality, evil, and oppression, so that he becomes one of the people of Hell. So when the servant strengthens his connection with his Lord, holds firmly to His religion, and makes beautiful patience his shield, he achieves victory over both his internal and external enemies in the ongoing battle of his worldly life. Allah the Exalted says:
{يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا اسۡتَعِيۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوةِ ؕ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيۡنَ} – [Al-Baqarah: 153]
Translation: "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient."
And He said:
{فَاصۡبِرۡ صَبۡرًا جَمِيۡلًا} – [Al-Ma’arij: 5]
Translation: “So be patient with a beautiful patience.”
Many other verses have also been revealed in this regard.
(3) Patience with painful decrees:
As for the third type of patience, it is to be patient with the painful decrees that the believing servant faces according to the divine command written from eternity. This includes all the afflictions, worries, sorrows, poverty, illnesses, and other calamities that affect the servant himself, his wealth, or his loved ones. In such situations, the servant is in dire need of immense patience, through which he can attain the desired blessings and find a way of salvation from every unpleasant and terrifying situation.
In summary: How great is the reward of those who are patient for the sake of their Lord’s pleasure, and how abundant is their reward with their Creator, as Allah Ta’ala says:
{وَمَا يُلَقّٰٮهَاۤ اِلَّا الَّذِيۡنَ صَبَرُوۡاۚ وَمَا يُلَقّٰٮهَاۤ اِلَّا ذُوۡ حَظٍّ عَظِيۡمٍ} – [Fussilat: 35]
Translation: "But none is granted it except those who are patient, and none is granted it except one having a great fortune."
And He said:
{اِنَّمَا يُوَفَّى الصّٰبِرُوۡنَ اَجْرَهُمۡ بِغَيۡرِ حِسَابٍ} – [Az-Zumar: 10]
Translation: "Indeed, the patient will be given their reward without account."
A poet has beautifully said:
O caller to the truth! If you are sincere, then be patient,
For there is nothing but benefit for those who are patient.
And follow the messengers of your Lord, and the best among them,
Muhammad ﷺ, who was the caller to forgiveness and pardon.
But if patience is merely for show or out of fear of disgrace and shame, then there is neither reward nor recompense for it. And when reward and recompense are lost, then only condemnation and severe punishment remain.
Second Means: Husn al-Uslub (Excellent Style/Methodology)
This is a fundamental element that assists the caller to Allah in achieving his objectives and reaching his goals. It is one of the important qualities that must be present in a caller, whether he is writing, or giving a sermon, lectures, or engaging in discussions and debates. When the caller masters the excellent style and benefits from it in all areas and aspects of his da’wah, he becomes like an expert doctor who knows exactly where to apply the medicine, which treatment is suitable for which disease, and how to provide treatment based on experience, considering the patient’s condition, the nature of his illness, and the reasons for its progression.
Remember that an excellent style has a profound impact on the hearts of the audience, and it plays a great role in opening their hearts to goodness, expanding their chests for reform and success, and bringing peace to their souls. All of this reminds them of the greatest purpose for which they were created, for which the Books were revealed, for which the Messengers were sent, and in whose path the Messengers strove purely for the pleasure of their Lord. And that purpose is to worship Allah alone and for His Shari’ah to be implemented upon them and upon all of His earth.
The verses of the Qur’an are a perfect example of excellent style. If you want further clarification, listen to this command of Allah Ta’ala inviting His servants:
{يٰعِبَادِىَ الَّذِيۡنَ اٰمَنُوۡۤا اِنَّ اَرۡضِىۡ وَاسِعَةٌ فَاِيَّاىَ فَاعۡبُدُوۡنِ} – [Al-‘Ankabut: 56]
Translation: "O My servants who have believed, indeed My earth is spacious, so worship only Me."
In another place, He said:
{قُلۡ يٰعِبَادِىَ الَّذِيۡنَ اَسۡرَفُوۡا عَلٰٓى اَنۡفُسِهِمۡ لَا تَقۡنَطُوۡا مِنۡ رَّحۡمَةِ اللّٰهِ ؕ اِنَّ اللّٰهَ يَغۡفِرُ الذُّنُوۡبَ جَمِيۡعًا ؕ اِنَّهٗ هُوَ الۡغَفُوۡرُ الرَّحِيۡمُ} - [Az-Zumar: 53]Translation: “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'”
And the Prophet Muhammad ﷺ also followed this unique Qur’anic style. It is narrated from Abu Umamah (may Allah be pleased with him) that:
“A young man came to the Prophet ﷺ and said, ‘O Messenger of Allah! Permit me to commit fornication (zina).’ The people turned to him, scolding him and telling him to be quiet. But the Prophet ﷺ said to him, ‘Come closer.’ He came closer to the Prophet ﷺ and sat down. The Prophet ﷺ asked him, ‘Would you like it for your mother?’ He said, ‘By Allah, no! May I be sacrificed for you.’ The Prophet ﷺ said, ‘And people do not like it for their mothers.’ Then he asked, ‘Would you like it for your daughter?’ He said, ‘By Allah, no! May I be sacrificed for you.’ The Prophet ﷺ said, ‘And people do not like it for their daughters.’ Then he asked, ‘Would you like it for your sister?’ He said, ‘By Allah, no! May I be sacrificed for you.’ The Prophet ﷺ said, ‘And people do not like it for their sisters.’ Then he asked, ‘Would you like it for your paternal aunt?’ He said, ‘By Allah, no! May I be sacrificed for you.’ The Prophet ﷺ said, ‘And people do not like it for their paternal aunts.’ Then he asked, ‘Would you like it for your maternal aunt?’ He said, ‘By Allah, no! May I be sacrificed for you.’ The Prophet ﷺ said, ‘And people do not like it for their maternal aunts.’ Then the Prophet ﷺ placed his blessed hand on his body and prayed:
“اللَّهُمَّ اغْفِرْ ذَنْبَهُ , وَطَهِّرْ قَلْبَهُ , وَحَصِّنْ فَرْجَهُ” , فَلَمْ يَكُنْ بَعْدُ ذَلِكَ الْفَتَى يَلْتَفِتُ إِلَى شَيْءٍ”.
“O Allah! Forgive his sin, purify his heart, and protect his chastity.” The narrator says, “After that, the young man never even turned his attention towards anything of the sort.” [Musnad Ahmad: 22211, Sahih]
O my brother! Reflect on this compassionate style that the Glorious Qur’an brought and which our noble Prophet ﷺ used in his da’wah. Indeed, in it lies the best model, the perfect example, and the correct guidance for us, through which the reform and well-being of humanity in this world and the Hereafter are possible.
As for sincerity (Ikhlas) for Allah in all deeds, at the forefront of which are the acts of inviting to Allah and striving in the path of Allah, this is the greatest pillar, the main foundation, and the primary condition for acceptance. As Allah Ta’ala has said:
{فَمَنۡ كَانَ يَرۡجُوۡا لِقَآءَ رَبِّهٖ فَلۡيَـعۡمَلۡ عَمَلًا صَالِحًـا وَّلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهٖۤ اَحَدًا} – [Al-Kahf: 110]
Translation: "So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."
In another place, He said:
{وَمَاۤ اُمِرُوۡۤا اِلَّا لِيَعۡبُدُوا اللّٰهَ مُخۡلِصِيۡنَ لَـهُ الدِّيۡنَ ۙ حُنَفَآءَ وَيُقِيۡمُوا الصَّلٰوةَ وَيُؤۡتُوا الزَّكٰوةَ وَذٰلِكَ دِيۡنُ الۡقَيِّمَةِ} – [Al-Bayyinah: 5]
Translation: "And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion."
Furthermore, He said:
{قُلِ اللّٰهَ اَعۡبُدُ مُخۡلِصًا لَّهٗ دِيۡنِىۙ} – [Az-Zumar: 14]
Translation: "Say, '[O Muhammad], It is Allah [alone] that I worship, sincere to Him in my religion.'"
And as it has come in the Hadith Qudsi, Allah Ta’ala says:
“أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ، مَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ”.
“I am the most self-sufficient of partners, [and I have no need] for partnership. Whoever does an act for someone else’s sake as well as Mine, I will leave him and his partnership.” [Sahih Muslim: 2985]
(To be continued…)
