The Art of Oratory in Islam: A Brief Review of Styles and Approaches

Exploring the Diversity in Islamic Oratory and Its Styles

By: Abdul Ghaffar Salafi, Banaras

(There has been much discussion and writing recently about melody in oration. After the advice of my respected teacher Sheikh Asad Azmi (may Allah preserve him), I intended to put an end to this topic. However, some individuals continue to write on this subject, and not only are they outright dismissing the melodious style of oration, but they are also using extremely offensive language for scholars and orators who adopt this style. A certain group of detractors is applauding such posts and spreading them widely. Therefore, this brief piece is being presented on this matter. O Allah, show us the truth as truth and grant us the ability to follow it, and show us falsehood as falsehood and grant us the ability to avoid it.)

The primary role of a preacher and orator is to transform the hearts of people. At times, they must speak the truth before the Pharaohs of their time, like Moses, and at other times, they must recite verses of truth in a tender and emotional manner like Ja‘far al-Tayyar in the court of disbelief. Oratory has its own charm, style, and taste, which vary depending on language, context, environment, tone, and dialects. This is a self-evident and clear matter, denied only by those who may be many things but not orators.

From the Seerah (biography) of the Prophet (peace be upon him), we learn that a preacher should present their message in a clear and transparent manner. The content of their message must be based solely on the Quran and Sunnah, without any ambiguity. As for the Prophet’s style of oration, there is no evidence that this style is divinely fixed (tawqifi), nor did the Prophet (peace be upon him) make it mandatory. Those who claim it to be divinely fixed will find themselves in trouble at every step. From the early generations of Islam to the contemporary scholars, oration has manifested in various forms. Not everyone adopted the fiery and warning-filled style of “his eyes turned red…” nor did everyone use a tender, heart-touching approach. Throughout different eras and stages, oration has seen diverse expressions. To impose a singular approach on all is to deny reality.

The generality of the saying, “Indeed, in eloquence, there is magic,” indicates that oration can take many forms. True oration is that which captivates hearts, creating an enchanting effect that leaves the listener spellbound.

Among renowned Urdu-speaking Islamic orators, we also observe various styles. This includes the awe-inspiring oratory of Maulana Azad, the humor-laden style of Maulana Ataullah Shah Bukhari, the fiery speeches of Allama Ihsan Ilahi Zaheer, and the melodious intonations of Maulana Abdul Qayyum Rahmani and Maulana Jhanda Nagri, all of which add diversity to the field. Insisting on imposing a single fragrance upon this beautiful bouquet is nothing but a sign of poor taste and misunderstanding.

It is regrettable that even those who have no connection with this field are attempting to dictate the parameters of oration. Leaving aside a few extremist youth who cheer for their shouting and noise, their entire preaching effort comprises nothing but self-praise and the attitude of “I am better than him.”

The future of Salafism in India, by the will of Allah, is extremely bright. This caravan cannot be stopped by a group of envious and resentful detractors creating noise. The scholars and orators whose efforts have eradicated shirk (polytheism) and bid‘ah (innovations in religion) in the Indian subcontinent, broken the darkness of disbelief, and shaken the foundations of blind imitation, will not be successfully discredited by attempts to label them as innovators.

The envious who call scholars and orators with melodious delivery names like “sitar players,” “shehnai players,” or “singers” have been burning in the fire of hatred and jealousy for years, and this fire will not extinguish easily. “Hatred has already appeared from their mouths, and what their hearts conceal is even greater.”

Those who speak or write in Arabic-influenced Urdu and have spent most of their lives away from India’s grassroots environment cannot, by Allah’s will, hijack the field of preaching in India. Wise individuals recognize their mischief, and if their malice is not addressed in time, it will become a significant trial for the Salafi movement in the future.

The Salafi movement, even before the arrival of these so-called enthusiasts and protectors, was active and vibrant in the subcontinent, with its leaders always characterized by sound belief and methodology. In fact, in terms of adherence to the Sunnah, the Salafi movement in the subcontinent has been more pure and refined than that in the Arab world.

Today, the way every other person is distributing certificates of being Salafi, and relying solely on warnings instead of refutations, is not a healthy sign for the Salafi movement. Our predecessors have countered falsehood, debated against it, and authored refutations, which remain a significant asset for the Salafi movement. Naturally, such efforts require dedication, which cannot be expected from superficial individuals. Their entire effort is limited to sitting in front of cameras and issuing judgments such as, “This is wrong; listening to so-and-so is wrong; so-and-so’s methodology is incorrect.”

This one-sided approach of warnings is not conducive to the preaching environment in India. Our predecessors emphasized refutation more than warnings, and even today, a dedicated team of scholars, orators, and preachers is actively engaged in this field.

(Abdul Ghaffar Salafi, Banaras)