Methods of Dawah [RKUD 3030]

Professor Dr. Muhammad Mumtaz Ali

Email: mumtazali303@gmail.com
Mobile: 019-3763130
Semester

2015/2016

INSTRUCTIONS FOR STUDENTS

Every student must come to class on time and
participate in discussion. Our focus would be more on
UNDRSTANDING critical and analytical.
Questions and Comments are always welcomed and
entertained.
Every student must come to class with required reading
material.
Every student must understand Learning outcomes of
METHODS OF DAWAH
Presentation

16 March 2016 [starts]

Mid-term test

30 March 2016

Submission of Assignment:

12th May 2016.

Mid-term test :
Explain any three of the following:
1
2
3
4

Instructions for Presentation

Distribute handout in class

Every slide should have slide number

Every student must ask questions
Provide three [3] references of the books

Structure of the presentation

1.
2.
3.
4.
5.
6.
7.

Topic of the presentation

Introduction
Exploration-it should cover views of the authors
Analysis
Criticism- your personal views
Additions a few new points from your side
Conclusion

Instructions for Assignment: [individual task]

Write a project on
References: 5 Books
Length 15-20 pages
Submission: Before 12th May 2016

Structure of Assignment:
1.
2.
3.
4.
5.
6.
7.

Topic of Assignment:
Introduction
Definition
The differences between
Example of the...
Comparison between them
Conclusion
Personal views
Identifying something new from your side

So excel one another in good works. [2: 148] Be watchful

over the Prayers, and over praying with the utmost
excellence...[2: 238]They believe in Allah and in the Last
Day and enjoin what is right and forbid what is wrong, and
hasten to excel each other in doing good. These are among
the righteous. [3: 114] It is Allah Who created death and life
that He might try you as to which of you is excellent in
deed. [67:2]

Dawah and Its Philosophy

In the name of Allah, the Most Merciful, the Most
Compassionate.
[Al=Hadid, 57: 1-29]
[1] All that is in the heavens and the earth extols the glory
of Allah. He is the Most Mighty, the Most Wise.
[2] His is the dominion of the heavens and the earth. He
gives life and causes death, and He has power over
everything.
[3] He is the First and the Last, and the Manifest and the
Hidden, and He has knowledge of everything.
[4] He it is Who created the heavens and the earth in six
days and then established Himself on the Throne. He
knows all that enters the earth and all that comes forth from
it, and all that comes down from the heavens and all that

goes up to it. He is with you wherever you are. Allah sees

all that you do.
[5] His is the dominion of the heavens and the earth, and to
Him are all matters referred [for judgment].
[6] He causes the night to pass into the day, and causes the
day to pass into the night, and he fully knows all that is
hidden in the breasts of people.
[7] Believe in Allah and in His Messenger and expend of
what He has entrusted to you. A great reward awaits those
of you who believe and spend their wealth.
[8] How is it that you do not believe in Allah when the
Messenger calls you to believe in your Lord. And although
he has taken a covenant from you, if indeed you are
believers?
[9] He it is Who sends down Clear Signs to His servant so
as to bring you out from darkness into light. Surely Allah is
Most Kind and Most Compassionate to you.
[10] How is it that you do not expend in the Way of Allah
when to Allah belongs the inheritance of the heavens and
the earth? Those who spent their wealth and took part in
fighting before the Victory cannot be equated [with those
who spent their wealth and took part in fighting
afterwards]. They are higher in rank than those who spent
and fought afterwards. But to each Allah has promised a
good reward. Allah is well aware of all that you do.

[11] Who is it that will give Allah a beautiful loan? A loan

that Allah will repay after increasing it many times and
grant him a generous reward
[12] On that Day you will see believing men and women
that their light will be running before them and on their
right hands. [They will be told]: A good tiding to you
today. There shall be Gardens beneath which rivers flow;
therein they shall abide. That indeed is the great triumph.
[13] On that Day the hypocrites, both men and women,
shall say to the believers: Look at us that we may extract
some light from your light. They will be told: Go back
and seek light for yourselves elsewhere. Then a wall shall
be erected between them with a door in it. On the inside of
it there will be mercy, and on the outside of it there will be
chastisement.
[14] The hypocrites will call out to the believers: Were we
not with you? The believers will reply: Yes; but you
allowed yourselves to submit to temptations, and you
hesitated and you remained in doubt and false expectations
deceived you until Allahs command came to pass, and the
Deluder deluded you concerning Allah.
[15] So no ransom shall be accepted from you today, nor
from those who disbelieved. You are destined for the Fire.
That will be your guardian. And that indeed is a grievous
destination.

[16] Is the time not come that the hearts of the believers
should be humbled to Allahs remembrance and to the
Truth that He has revealed, and that they should not be like
those who were granted the Book and then a long time
passed so that their hearts were hardened? A great many of
them are now evil-doers.
[17] Know well that Allah revives the earth after it becomes
lifeless. We have clearly shown Our Signs to you.
Perchance you will use your reason.
[18] Verily those who give alms- be they men or women, and give Allah a beautiful loan shall be repaid after
increasing it many times; and theirs shall be a generous
reward.
[19] In Allahs sight only those who truly believe in Allah
and His Messengers are utterly truthful and true bearers of
witness [for the sake of Allah]. For them is their reward and
their light. As for those who give the lie to Our Signs, they
are the people of Hell.
[20] Know well that the life of this world is merely sport
and diversion and adornment and an object of your
boasting with one another, and a rivalry in the
multiplication of riches and children. Its likeness is that of
rain when it produces vegetation it delights the tillers. But
then it weakens and you see it turn yellow, and then it
crumbles away. In the Hereafter there is [either] grievous
chastisement [or] forgiveness from Allah and [His] good
pleasure. The life of this world is nothing but delusion.

[21] So vie [compete] with one another in seeking to attain

your Lords forgiveness and a Garden whose width is as the
width of the heaven and the earth, one which has been
prepared for those who believe in Allah and His
Messengers. That is Allahs bounty which He bestows upon
those whom He pleases. Allah is the Lord of abounding
bounty.
[22] No misfortune ever befalls on earth, nor on yourselves
but We have inscribed it in the Book before We make it
manifest. Surely that is easy for Allah.
[23] [We do so] that you may not grieve over the loss you
suffer, nor exult [rejoice] over what He gave you. Allah
does not love the proud, the arrogant,
[24] Those who are ungenerous and bid [offer] others to be
ungenerous. And he, who turns away, [should] know that]
Allah is Self-Sufficient, Immensely Praiseworthy.
[25] Indeed We sent Our Messengers with Clear Signs, and
sent down with them the Book and the Balance that people
may uphold justice. And We sent down from, wherein there
is grand power and many benefits for people, so that Allah
may know who, without even having seen Him, helps Him
and His Messengers. Surely Allah is Most Strong, Most
Mighty.
[26] Indeed We sent forth Noah and Abraham and
established in their line Prophecy and the Book. Then some

of them embraced the guidance and many of them are

wicked.
[27] In their wake, We sent a succession of Our
Messengers, and raised Jesus, son of Mary, after all of
them, and bestowed upon him the Evangel, and We set
tenderness and mercy in the hearts of those that followed
him. As for monasticism, it is they who invented it, We did
not prescribe it for them. They themselves invented it in
pursuit of Allahs good pleasure, and then they did not
observe it as it ought to have been observed. So We gave
their reward to those of them that believed. But many of
them are wicked.
[28] Believers have fear of Allah and believe in His
Messenger, and He will grant you a two-fold portion of His
Mercy, and will appoint for you a light whereby you shall
walk; and He will forgive you. Allah is Most Forgiving,
Most Compassionate.
[29] [You should do this] so that the People of the Book
know that they have no control over Allahs Bounty, and
that all bounty is in Allahs Hand; He bestows it on
whomsoever He pleases. Allah is the Lord of abounding
bounty.
DAWAH FOR WHAT
I said to them nothing except what You commanded me, that is
Serve Allah, my Lord and your Lord. [5: 117]

We do not send Messengers except as bearers of glad tidings and

warners. [6: 48]
Say: Surely Allahs guidance is the only true guidance, and we
have been commanded to submit ourselves to the Lord of the entire
Universe, [6: 71] and to establish Prayer, and to have fear of Him.
It is to Him that all of you shall be gathered. [6: 72]
Say: As for me, my Lord has guided me on to a Straight Way, a
right path/Din, the way of Abraham who adopted it in exclusive
devotion to Allah, and he was not of those who associated others
with Allah in His Divinity. [6: 161] Say: Surely my Prayer, all
my acts of worship, and my living and my dying are only for
Allah, the Lord of the whole Universe. [6: 162] He has no
associate. Thus have I been bidden, and I am the foremost of those
who submit themselves [to Allah]. [6: 163] Say: Shall I seek
someone other than Allah as Lord when He is the Lord of
everything? Everyone will bear the consequence of what he does,
and no one shall bear the burden of another. Thereafter your
return will be to your Lord, whereupon He will let you know what
you disagreed about. [6: 164]

VERSES ON DAWAH
O mankind, serve [submit to] your Lord Who has created you as
well as those before you; do so that you are saved [from false
beliefs and unrighteous conduct in this life, and from Allahs
punishment in the Next] [2:21]
[O Prophet], announce glad tidings to those who believe
[serve/submit] in this Book and do righteous deeds [in accordance
with its teachings], that for them are gardens beneath which rivers
flow. Their fruits will have such resemblance to those of the earth

that whenever they will be provided with those fruits they will say
It was this which was granted to us on earth before. For them
there shall be pure spouses, and there they shall abide forever. [2:
25]
[What greater Sign can there be than that] We sent you with the
Truth as a bearer of good tidings and a warner [2: 119]
You will be guided to the Right Way [2: 150]
We sent among you a Messenger of yourselves, who recites to you
Our Signs, purifies your lives, instructs you in the Book and in
Wisdom, and instructs you what you did not know. So remember
Me and I shall remember you; give thanks to Me and do not be
ungrateful to Me for My favours [2: 152]
I have come to confirm the truth of whatever there still remains
of the Torah, and to make lawful to you some of the things which
had been forbidden to you. I have come to you with a Sign from
your Lord; so have fear of Allah and obey me. Surely, Allah is my
Lord and your Lord; so serve Him alone. This is the Straight Way.
[2: 3: 50-51]
Whoever holds fast to Allah will certainly be guided to the Straight
Way. [3: 101] Believers! Fear Allah as He should be feared, and
see that you do not die save in submission to Allah. [3: 102]
Thus Allah makes His Signs clear to you that you may be guided
to the Right Way. [3: 103]
And from amongst you there must be a party who will call people
to all that is good and will enjoin the doing of all that is right and
will forbid the doing of all that is wrong. It is they who will attain
true success. [3: 104]

You are now the best nation brought forth for mankind. You enjoin
what is right and forbid what is wrong and believe in Allah. [3:
110]
there are upright people who recite the messages of Allah in the
watches of the night and prostrate themselves in worship. [3: 113]
They believe in Allah and in the Last Day and enjoin what is right
and forbid what is wrong, and hasten to excel each other in doing
good. These are among the righteous. [3: 114]
Surely Allah conferred a great favour on the believers when He
raised from among them a Messenger to recite to them His Signs
and to purify them, and to teach them the Book and Wisdom. For
before that they were in manifest error. [3: 154]
Recall when Allah took a covenant from those who were given the
Book: You shall explain it to people and not hide it. Then they
cast the Book behind their backs and sold it away for a trivial gain.
Evil indeed is their bargain. [3: 187]
Our Lord! We indeed heard a crier calling to the faith, saying:
Believe in your Lord; so we did believe. Our Lord! Forgive us
our sins, and wipe out our evill deeds and make us die with the
truly pious. [3: 193]
[O Muhammad]. We have revealed to you as We revealed to Noah
and the Prophets after him, and We revealed to Abraham, Ismael,
Isaac, Jacob and the offspring of Jacob, and Jesus and Job, and
Jonah, and Aaron and Solomon, and We gave to David Psalms.
[164] We revealed to the Messengers We have already told you of,
and to the Messengers We have not told you of; and to Moses
Allah spoke directly. [165] These Messengers were sent as bearers
of glad tidings and as warners so that after sending the Messengers
people may have no plea against Allah.
Gods purpose in raising the Prophets was to establish
His argument against mankind. God did not want

criminals to have any basis on which to plead that their

actions were done in ignorance and that no arrangement
had been made to guide man to the Truth.
Allah is All-Mighty, All-Wise. [166] [Whether people believe
or not] Allah bears witness that whatever He has revealed to
you, He has revealed with His knowledge, and the angels
bear witness to it too, though the witness of Allah is
sufficient. [167] Those who denied this Truth and barred
others from the Way of Allah have indeed strayed far away.
[168] Likewise, Allah will neither forgive those who denied
the Truth and took to wrong-doing nor will He show them
any other way [169] save that of Hell wherein they will
abide. And that is easy for Allah. [4: 163-169]
O people! Now that the Messenger has come to you bearing the
Truth from your Lord, believe in him; it will be good for you. If
you reject, know well that to Allah belongs all that is in the
heavens and the earth. Allah is All-Knowing, All-Wise. [4: 170]
Mankind are being informed that their Lord is not at all
unaware of the wickedness in which they indulge, nor
does He lack the capacity to deal severely with those
who violated His commands.
There has now come to you a Light from Allah, and a Clear Book
[16] through which Allah shows to all who seek to please Him the
paths leading to safety. He brings them out, by His Leave, from
darkness to Light and directs them on to the Straight Way. [5: 1516]
Believers! Fear Allah and seek the means to come near to Him, and
strive hard in his way; maybe you will attain true success. [5: 35]
O Messenger! Deliver what has been revealed to you from your
Lord. For if you fail to do that, you have not fulfilled the task of
His messengership. [5: 67]

Say: Do you serve, instead of Allah, that which has no power

either to harm or benefit you, whereas Allah alone is All-Hearing,
All-Knowing. [3: 76] Say: People of the Book! Do not exceed the
proper limits in your religion of the cost of Truth, and do not
follow the caprices of the people who strayed before, and caused
others to go astray, and strayed far away from the Right Path. [5:
77]
Those of the Children of Israel who took to unbelief have been
cursed by the tongue of David [Dawood] and Jesus [Isa], the son of
Mary [Maryam], for they rebelled and exceeded the bounds of
right. [5: 78] They did not forbid each other from committing the
abominable deeds they committed. Evil indeed was that they did.
[5: 79]
VERSES ABOUT ISLAM [Only One Way Of Life [Din]]
it is We Who chose Abraham for Our mission in this world, and
surely in the World to Come he shall be counted among the
righteous. [2: 130]Such was Abraham that when his lord said to
him: Submit, he said: I have submitted to the Lord of the
Universe. [2: 131]And Abraham enjoined the same upon his
children, and so did Jacob: My children! Behold, Allah has
chosen this Din for you. Remain till death in submission [to Allah].
[2: 132] Why, were you witnesses when death came to Jacob? He
asked his children: Whom will you submit [serve] after me?
They said: We shall submit [serve] Your God, the God of your
forefathers, Abraham, Ishmael and Isaac, the One God, and unto
Him do we submit. [2: 133]
They say: Be Jews, or Be Christians. Then you will be rightly
guided, Say to them: No, follow exclusively the way of Abraham
who was not one of those who associate others with Allah in His

Divinity. 136] Say: We believe in Allah, and in what has been

revealed to us and to Abraham, Ishmael, Isaac, Jacob and the
descendants [of Jacob] and in what was given to Moses and Jesus
and in what the other Prophets received from their Lord. We make
no distinction between any of them, and we are those who submit
to Allah. [2: 135-136]
And then if they come to believe as you believe, they are on right
guidance; and if they turn away, then quite obviously they have
merely fallen into opposition to the Truth. Allah will suffice you
for protection against them. He is All-Hearing, All-Knowing. [2:
137]
Say [O Prophet]: Will you then dispute with us concerning Allah
when He is our Lord and your Lord? Our deeds are for ours and
your deeds are for you. And it is Him that we serve exclusively.
[2: 139] Or do you claim that Abraham and Ishmael, Isaac and
Jacob and the descendants [of Jacob] were Jews or Christians?
Say: Who has greater knowledge, you or Allah? Who does
greater wrong than he who conceals a testimony he has received
from Allah? Allah is not heedless of the things you do. [2: 140]
In the beginning mankind followed one single way. [Later on this
state ended and differences arose.] Then Allah sent forth Prophets
as heralds of good tidings for the righteous and as warners against
the consequences of evil-doing. He sent down with them the Book
embodying, the Truth so that it might judge among people in their
disputes. And those who innovated divergent ways rather than
follow the Truth were none other than those who had received the
knowledge of the Truth and clear guidance and they did so to
commit excesses against each other. So by His authority Allah
directed the believers to the Right Way in matters on which they
disagreed. Allah guides whomsoever He wills onto a Straight Way
[2: 213]

Abraham was neither a Jew nor a Christian; he was a Muslim,

wholly devoted to God. And he certainly was not amongst those
who associate others with Allah in His Divinity. [68] Surely the
people who have the best claim to affiliation with Abraham are
those who followed him [in the past], and presently this Prophet
and those who believe in him. [3: 67-68]
Do they now seek a [way of life] religion other than that prescribed
by Allah and this despite all that is in the heavens and the earth is
in submission to Him -willingly or unwillingly- and to Him all
shall return? [3: 84]
Say: We believe in Allah and what was revealed to us and what
was revealed to Abraham and Ishmael and to Isaac and Jacob and
his descendants, and the teachings which Allah gave to Mosses and
Jesus and to other Prophets. We make no distinction between any
of them; and to Him do we submit. [3: 83-84]
Recall when Allah took a covenant from the Prophets: This is the
Book and the Wisdom which I have granted you. But should a
Prophet come to you confirming what you already possess, you
shall believe in him and shall help him. [3: 81]
This means that all Prophets had been asked to pledgeand the pledge of a Prophet is automatically binding
upon his followers- that they would support every
Prophet that God sent to preach and establish His Din,
for the cause for which they had been raised. It is useful
to point out that the Prophets before Prophet
Muhammad [peace be on him] had to take this pledge,
and this is why every Prophet announced to his
followers the coming of other Prophets in the future and
directed them to support those Prophets whenever they
appeared. It seems significant that there is no mention,
either in the Quran or in the Hadith, that the Prophet
Muhammad [peace be on him] was asked to take such a

pledge. Moreover, the Prophet [peace be on him]

neither informed his followers of the advent of any
future Prophet nor did he direct them to believe in the
prophethood of any such Prophet. On the contrary, he
has been pronounced khatam al-nabiyin [the seal of the
Prophets], meaning the last of them by the Quran.
Several traditions from the Prophet [peace be on him]
confirm that he categocally declared that no Prophet
would come after him.
So saying, Allah asked: Do you agree and accept to take up the
burden of the covenant? They answered: We agree. He said:
Then bear witness; and I will be with you among the witnesses.
[82] Then whosoever shall turn away from this covenant, they are
the transgressors. [3: 81-82]
[O Muhammad]. We have revealed to you as We revealed to Noah
and the Prophets after him, and We revealed to Abraham, Ismael,
Isaac, Jacob and the offspring of Jacob, and Jesus and Job, and
Jonah, and Aaron and Solomon, and We gave to David Psalms.
[164] We revealed to the Messengers We have already told you of,
and to the Messengers We have not told you of; and to Moses
Allah spoke directly. [165] These Messengers were sent as bearers
of glad tidings and as warners so that after sending the Messengers
people may have no plea against Allah.
Gods purpose in raising the Prophets was to establish
His argument against mankind. God did not want
criminals to have any basis on which to plead that their
actions were done in ignorance and that no arrangement
had been made to guide man to the Truth.
Allah is All-Mighty, All-Wise. [166] [Whether people believe
or not] Allah bears witness that whatever He has revealed to
you, He has revealed with His knowledge, and the angels
bear witness to it too, though the witness of Allah is

sufficient. [167] Those who denied this Truth and barred

others from the Way of Allah have indeed strayed far away.
[168] Likewise, Allah will neither forgive those who denied
the Truth and took to wrong-doing nor will He show them
any other way [169] save that of Hell wherein they will
abide. And that is easy for Allah. [4: 163-169]
This is a Book which We have revealed to you that you may bring
forth mankind from every kind of darkness into light, and direct
them, with the permission of their Lord, to the Way of the Mighty,
the Innately Praiseworthy, [to the Way of] Allah to Whom belongs
all that is in the heavens and all that is in the earth. [4: 1-2]
This day I have perfected for you your Din, and have bestowed
upon you My Bounty in full measure, and have been pleased to
assign for you Islam as your Din. [5: 3]
The perfection of Din mentioned in this verse refers
to making it a self-sufficient system of belief and
conduct, and an order of social life providing its own
answers to the Questions with which man is confronted
so that in no circumstance would one need to look for
guidance to any extraneous source. The bounty referred
to in the statement: I have bestowed upon you My
Bounty in full measure. is the bounty of true guidance.
The statement: I have been pleased to assign for you
Islam as your Din means that since the Muslims had
proved by their conduct and their striving that they
were honest and sincere about the commitment they had
made to God in embracing Islam- the commitment to
serve and obey Him- He had accepted their sincerity
and created the conditions in which they were no longer
yoked in bondage to anyone but Him. Thus the
Muslims were no longer prevented from living in
submission to God because of extraneous constraints

just as there were no constraints preventing them from

subscribing to true beliefs.
And We bestowed upon Abraham [his offspring] Ishaq [issac] and
Yaqub [Jacob] and each of them did we guide to the Right Way as
We had earlier guided Noah to the Right Way; and [of his
descendants We guided] Daud [David] and Sulayman [Solomon],
Ayyub [Job], Yusuf [Joseph], Musa [Moses] and Harun [Aaron].
Thus do We reward those who do good. [6: 84] [And of his
descendants We guided] Zakariya [Zechariah], Yahya [John], Isa
[Jesus] and Ilyas [Elias]: each one of them was of the righteous.
[6:85] [And of his descendants We guided] Ismail [Ishmael], alYasa [Elisha], Yunus [Jonah], and Lut [Lot]. And each one of them
We favoured over all mankind. [6: 86] Likewise We elected for
Our cause and guided on to a Straight Way some of their
forefathers and their offspring and their brethren. [6: 87]
Abraham was on the self-same way [as Noah]. [37: 83]
He has prescribed for you the Din which He enjoined upon Noah
and which was revealed to you [O Muhammad], and which We
enjoined upon Abraham and Moses and Jesus, commanding:
Establish this Din and do not split up regarding it [42:13]
THE NAME MUSLIM WAS GIVEN BY ALLAH
Believers, bow down and prostrate yourselves before Your Lord
and obey [serve] Your Lord and do good that you may prosper. [22:
77] Strive in the cause of Allah in a manner worthy of that striving.
He has chosen you [for His task], and He has not laid upon you
any hardship in Din. Keep to the faith of your father Abraham.
Allah named you Muslims earlier and even in this [Book], that the
Messenger may be a witness over you and that you may be
witnesses over all mankind. So establish Prayer, and pay Zakah,

and hold fast to Allah. He is your Protector. What an excellent

Protector; what an excellent Helper. [22: 77]
Abraham and Ismael praying: Our Lord! Make us Muslim
[submissive to You] and make out of our descendants a community
[of Muslims] that submits itself to You, and show us the ways of
Your service [worship], and turn to us in mercy. [2: 127-128]

True Understanding of Islam

In order to understand the methods of Dawah or methodology i.e. a set
of principles which constitute the general framework for Methods of
Dawah of the Prophet Muhammad [p.b.u.h.] , first we have to understand
the true meaning of Islam, its message and the mission of the Prophet
Muhammad [p.b.u.h.] .

It is a well known fact that the Prophet [p.b.u.h.] had achieved a remarkable
success both in spreading the message of Islam and fulfilling his universal
mission.
Within a short span of time people flocked to Islam in vast numbers so
much so that in some lands eighty and ninety per cent of the population
embraced Islam. In fact there are even instances of a hundred percent of
the population embracing Islam. The Prophet [p.b.u.h. ] could successfully
establish the Islamic community [the Islamic Ummah] which in future
proved to be the biggest civilization of human historythe Islamic
civilization.
A careful study of the biography of the Prophet [p.b.u.h.] reveals two
important factors which were in fact responsible for his remarkable
achievements and success.
Firstly, his noble personality and secondly his methodology of preaching the
message and inviting people to the right path of Islampath of
development.
In this chapter first we shall elaborate briefly the true understanding of
Islam, its message and mission of the Prophet [p.b.u.h. ] which will be
followed by the exploration into the methodology of the Prophet
[p.b.u.h.].

A MISUNDERSTANDING ABOUT ISLAM

Islam is the Way of Life.

In modern times in the West and elsewhere Islam has been
considered as a religion and human artifact-manufactured by
human being. Therefore, subject to evolution towards higher
forms. Being a religion it is confined to personal and private life of
man. But Islam considers this kind of understanding as fallacious
and false and contends forcefully that

Islam is not a religion or faith in the Western sense,

nor is it linked with their sort of power, politics and
state. It cannot be reduced to any of them, though it
must include each of them. Even an outside observer,
if not some Muslim, can plainly see that: It cannot be
repeated too often that Islam is not merely a
religion. It is a total and unified way of life, both
religious and secular; it is a set of beliefs and a way of
worship; it is a vast and integrated system of law; it is
a culture and a civilization; it is an economic system
and a way of doing business; it is a polity and a
method of governance; it is a special sort of society
and a way of running a family; it prescribes for
inheritance and divorce, dress and etiquette, food and
personal hygiene. It is a spiritual and human totality,
this worldly and other worldly. Hence, religion and
politics are two sides of a single coin in Islam.
[Islamic Movement, Murad, p. 28]
If it is taken as a religion then Al-Attas argues that:
The Western concept of religion does notcome under
the category of revealed religion in the strict sense as
applicable to Islam. We cannot accept, to mention a
scientific example of categorization of some religions,
as revealed religionsFor us it is for the most part a
sophisticated form of culture religions, distinguished
only by the fact that they claims possession of a
revealed Book which, though partly true, it nevertheless
was not intended nor authorized by that Book to call
upon mankind universally in the manner that a revealed
religion was called upon to do from the very beginning
without need of further development in the religion
itself and its sacred laws. A revealed religion as we
understand it is complete and perfect in its adequacy for

mankind from the very beginning. The Holy Quran

says that Islam is already made completely and perfect
for mankind, and this claim to completion and
perfection is substantiated from its very beginning by
history. The name Islam was given to the religion from
the very beginning just as the name Muslim was given
to denote the adherents of the religion from the very
startso Islamis always relevant, is always adequate,
is always modern or new, is always ahead of time
because it transcends historyand is not subject to the
kind of self-searching evolution and development
Since Islam is the religion which transcends the
influences of human evolution and historicity, the
values embodied in it are absoluteIslam has its own
world view.[Islam and Secularism, 27-28]
The Message of the Prophet Muhammad [p.b.u.h.]
The methodology of the Prophet [p.b.u.h.] is deeply rooted in his
message in context with his mission. It is , therefore , imperative for us
to look into the Message of the Prophet [p.b.u.h.]. The Prophet
Muhammad [p.b.u.h.] was not the first Messenger of God towards
mankind rather he was the last of all the Messengers sent by God. He
did not bring any new Truth, Message or Guidance; he came with the
same Truth, and was entrusted with the same Mission and duty as
were given to all the Messengers preceding him. In the Quran , it is
mentioned that the Quran and the Prophet Muhammad [p.b.u.h.] are
bearers of the same message and mission preached by the earlier
Prophets [p.b.u.t.] and Scriptures.[1] What the Prophet Muhammad
[p.b.u.h.] has brought is, therefore, neither new nor foreign. He was the
last Prophet [p.b.u.h.] of God . God revived through him the same
genuine faith which had been conveyed by all the former Prophets
[p.b.u.t.] . All the Prophets [p.b.u.t.] subscribed to the same faith , that
was expounded by the Prophet Muhammad [p.b.u.h.]. This faith is the
only True faith of humanity , and all other religions represent schisms
and dissensions caused by men who have strayed from the truth. It is
also emphasized that mans salvation lies only in following the way
of life expounded by the Prophet Muhammad [p.b.u.h.]. Those who

follow it will be successful in Gods reckoning and judgement in the

hereafter and they will inherit the earth. Those who reject the way of
life expounded by the Prophets [p.b.u.t.] , will face the most tragic
consequences of that rejection in the hereafter. God, in His compassion,
has informed people of all this through His Prophet [p.b.u.h.] and long
before they would necessarily face Judgement. [2] It was Prophet
Muhammad [p.b.u.h.] who warned and cautioned man and enabled him
to gain knowledge which might help him to distinguish truth from
falsehood , who explained in clear terms , the way which leads man
towards success and the way which leads to his perdition.
Tell them plainly [O Prophet] : This is my way: I call you
to God, on the basis of clear perception- both I and those
who follow me. God - glory be to Him - is free of every
imperfection. I have nothing to do with those who associate
others with God in His divinity.[3]
In the sight of God there is only one system of life and way of
conduct which is both in accord with reality and morally right [ 4] .
This consists of mans acknowledgement of God as his Lord and the
sole object of his worship and devotion; of surrendering himself
unreservedly to God in obedience and service. In doing so he should
follow in toto the guidance communicated by God through His
Messengers [p.b.u.t.] rather than try to device ways of serving God
according to his own lights. This mode of thought and action is
known as Islam, and it is only reasonable that the Lord and the
Creator of the universe should accept nothing less from His creatures
and servants. In his folly man thinks that he has the right to believe
in and follow every doctrine that comes his way whether it be
atheism or idolatry. In the sight of the Sovereign of the universe,
however, all such attitudes amount to nothing short of rebellion against
God. [5]
This shows that the religion of every Messenger of God , in every
age and clime, was none other than Islam [submission to God].
Likewise, every Divine book, in whichever language it was revealed ,
and to whichever people it was addressed , contained the teachings of
Islam. The various religions which have spread among mankind are
distortions of this true, original religion, and are the result of
tampering. Coveting privileges over and above those to which they

were entitled, people altered the beliefs, principles and injections of the
true religion in a manner conducive to their own interests. [6] . In this
way original message had been corrupted , and split into various
religions by people of different ages. But , all the alien elements were
eliminated by God and Islam in its pure and original form was
transmitted to mankind through the Prophet Muhammad [p.b.u.h.] . The
Quran makes it abundantly clear that Islam- the complete submission
of man before God is the one and only faith consistently revealed
by God to mankind from the very beginning. Prophet Nuh, Ibrahim,
Moses and Christ- who appeared at different times and places-all
propagated the same faith. They were not founders of faiths to be
named after them: each reiterated the faith of his predecessor. [7]
Now the Prophet Muhammad [ p.b.u.h. ] is sent to review the original
religion- Islam. It is his duty to call people towards this original
religion and organize them into a community. A community which
stands in its collectivity to give witness to this reality that God alone
is the Master and Sovereign of this world. Man simply should submit
to Him and seek His guidance to develop his community on the path
of peace, prosperity and salvation in this world and in the hereafter.
[8]
The Mission of the Prophet Muhammad [p.b.u.h.]
The mission of each Prophet [p.b.u.h.] was to call men to the right way
of life, to communicate Gods true guidance afresh and to organize all
those who responded to his mission and accepted the guidance into one
single community.
Such a community was to be dedicated to the two-fold task of moulding its
own life in accordance with Gods guidance and striving for the reform of
the world.
They have been asked to adopt the right attitude toward life. They were
given those principles which, if followed, lead to mans success and
happiness. The specific mission of the Prophet Muhammad [ p.b.u.h ] was
to give practical shape to the Islamic vision of the good life, by offering the
world a model of a individual character and of a human state and society,
as living embodiments of the principles of the Quran. To communicate

the Truth, to invite people to worship One God alone and surrender to
Him as their only Lordby word and example.
As being the Last in the chain of the Messengers , the Prophet Muhammad
[p.b.u.h.] did not preach anything new nor any new Truth, message or
guidance; he came with the same truth and was entrusted with the same
mission and duty as were all the Messengers preceding him.[9]. This
duty and mission has been expressed in a number of ways: warning
[indhar] , bringing glad tidings [tabshir] , inviting and calling [dawah] ,
communicating [tabligh], reminding [dhikr], teaching and instructing[talim]
, conveying and propagating [tilawah], enjoining and promoting what is
good and right and forbidding and eradicating what is wrong and bad
[ amr bi l-maruf wa nahi ani l-munkar], establishing Din[ iqamah] ,
establishing justice [qist], making the Divine guidance and Din prevail
[izhar], or witnessing [shahadah] [10]. All these expressions pertain to
the same mission, though from different perspectives and with different
emphases. The Quran asked:
O Messenger! Deliver what has been revealed to you from
your Lord, for if you fail to do that , you have not
fulfilled the task of His messengership.[11]
The essential function of the Prophet Muhammad [p.b.u.h.] was to
announce good tidings of salvation and felicity to those who believe
in the teachings revealed by God and mend their conduct accordingly,
and to warn those who persist in false beliefs and evil ways that
they will have to face dire consequences.[12 ].
The purpose of the mission of the Prophet [ p.b.u.h.] was also to establish
the supremacy of the Guidance and the Right Way revealed to him by
God over and above all other systems of life.[ 13] In other words, Prophets
[p.b.u.h.] were never sent with a sanction to let the way of life revealed to
them be subjected to other ways of life. Nor Prophets [p.b.u.h.] were sent
to compromise with the existing false ways of life
Since a Prophet [p.b.u.h.] is the representative of the Lord of the
universe, he seeks to make the Right Way prevail. [ 14] The mission to
witness the Truth and invite mankind to surrender to its Creator has
the status of a covenant with God.

Those who give up this mission, or fail to fulfill it or neglect it , are

guilty of breaching their covenant. Hence they are cursed by God , and
deprived of His blessings. They are cursed by angels, too, because the
light brought by them has been extinguished by such people while
mankind gropes in darkness; and by mankind as well , for its sufferings
and miseries are due mainly to the conduct of those who were entrusted
with that light [ 15] . The duty was not neglected or given up for the
sake of worldly gains. He pursued his mission even though he had
neither material resources nor political power to support him.
In the Holy Quran several directives were given to the Prophet Muhammad
[ p.b.u.h.] on how he should prepare himself for his great mission and
how he should begin working for the fulfillment of his task.
In spite of adversaries and strong and growing resistance he was
successful in his mission. Was it the result of his methodology or his
excellent quality of leadership? . We need to understand this in the
light of the Quran.
If we study the Quran we find that both the methodology and the
excellent qualities of his leadership were responsible for success in his
mission along with the help of God. When we study the Quran to know
this answer we find certain important principles of his methodology
which are not yet studied seriously. We will delineate those principles
bellow.

Purpose of Islamic Dawah and Its Implications for

Civilizational Development: A Few Reflections
Introduction
The Methods of Dawah, Purpose of Dawah, Islamic Dawah and Modern
Islamic Movements are some of the titles of the courses which have been
designed to teach to the students of International Islamic University,
Malaysia and elsewhere in the Muslim world. These courses are taught in
many universities in the Muslim world as required for Muslim students.
Practicing Muslims consider teaching of courses related to the Islamic
concept of Dawah as important because Dawah work as such is taken as

obligatory for all Muslims. What is the purpose of teaching these courses to
Muslim students? One can say the answer is already provided in the course
outlines wherein the objectives of the courses have already been mentioned.
What are those objectives? Are those objectives really the answer to our
question i.e. what is the purpose of teaching courses on Islamic Dawah? A
few objectives of them may be outlined as follows: To study the approaches
of Dawah in the Quran and Sunnah; to examine the methodologies of Dawah
of the other Prophets[p.b.u.t.]; to expose students to scientific approaches to
Dawah; to enable the students to employ the methods learnt into their
Dawah activities. Some other writers on Islamic Dawah argue that by
teaching these courses we intend to prepare Muslims as preachers so that
these preachers can invite people to their religion. Now, can we ask another
question about Islamic Dawah as such: What is the purpose of Islamic
Dawah? Why does one need to conduct Dawah? Again one can say to
answer these questions we need first to study the meaning, definition and
nature of Dawah and other related areas. Hence, these courses have been
designed. It is good that these courses have been recognized in the modern
universities in spite of the slogan of Islamic terrorism and violence.
Is the Purpose of Dawah Clearly Stated?
In books on Islamic Dawah and Methods of Dawah we find Dawah is
explained in terms of calling or inviting people to religion of Islam. Some
other would say that Dawah for them means inviting people to God or to
the Path of God or to ones Faith. Does it mean that by conducting Dawah
we want to invite people to religion of Islam so that we can increase the
number of the followers of Islam? Is it true that the purpose of Dawah is to
invite people to their own religion or to the religion of Islam or to God and
to the Path of God and to make people religious or the followers of God or
true obedient of God and virtuous who are able to get salvation on the Day
of Judgment? Is this the real purpose of Dawah that we want to invite
people to the Path of God? Does it mean that God require people to follow
His Path for He needs them to follow His Path? Most of the writers on
Dawah refer to the very famous verse of the Quran from Chapter ALNAHL, [O Prophet] Call men to the way of your Lord with wisdom and
goodly exhortation, and reason with them in the best manner possible [16:
125]. Hence, they argue we call people to the way of God because it is
clearly instructed in the Quran. They further quote another verse, I have
only created jinns and men that they may serve Me.[51:56] and contend

the purpose of creation of man is to obey/worship God. So we invite people

to obey/worship God. Finally, they conclude we have clearly stated the
purpose of Islamic Dawah.
Some other scholars think that Dawah means to invite people to Islam as the
way of life. They say one should not present Islam as a religion confining to
a few aspects of personal conduct and faith rather it should be presented as
a way of life, unifying all the individual, collective and metaphysical
problems into a meaningful whole offering a solution in keeping with the
common sense and in a natural way.[Amin Ahsan Islahi, Call to Islam and
How the Holy Prophets Preached, Islamic Book Publishers, Kuwait, 1987,
4] They further argue: if Islam had been presented not as a collection of
peculiar beliefs and rituals, but as a perfect way of life, the world would
have reacted quite differently [Ibid., 5] and had accepted Islam.
No doubt, whatever is explained in books as quoted above is partly true. We
need to reflect afresh on the purpose of Islamic Dawah as we observe this
style of presentation of purpose of Islamic Dawah has created some
misunderstandings about Dawah and its real purpose. For example, the
Islamic Dawah is understood in the West and elsewhere in the context of
missionary zeal and it is equalized with Christian evangelicalism.[p5]
Hence, they think quite contrary about the purpose of Dawah and perceive it
in terms of expansion of the Muslim faith [p6] or propagation of religion
or missionary zeal or the conversion of individuals or missionary
activity. They wrongly conclude and assert that: There is little question
that one of the goals of Dawah is the expansion of the Muslim faith, for the
invitation or call is to the way of Allah , and this implies that one is
invited to abandon whatever existential patterns of life he or she happens to
be following and to take instead the path of God. By any definition this
would be tantamount to converting to the Islamic religion. [p6]
Furthermore, it is contended that, it is difficult to know whether
conversions were desired for religious reasons or whether they were seen as
a means to economic and political ends. [p23]. Muslim conversion, they
conclude, may be interpreted as a necessary measure by means of which
the world may be made safe not for democracy but rather for Islamicity
[p26].

Need to Reflect Afresh into the Purpose of Islamic Dawah in a Proper

Perspective
To avoid misunderstandings and to make Dawah more relevant and useful to
our contemporary world we need to put Dawah and its purpose in a proper
perspective. Most of our Muslim scholars have presented the case of Dawah
in terms of religion. Ahmad Sakr, for example, argues that through the
methods of Dawah one has to inform people about Allah, His Prophet and
their teachings. [page7] Muhammad Imran explains that Islam is a
missionary religion from its very inception. The Muslims aremissionaries
of a world message and representatives of the greatest world movement.
[ page 19] Some other argue the aim of Dawah is, to make Islam better
knownby way of delivering lectures and issuance of publicationsto
generally acquaint the public with the realities about the Muslim
world[page 79] There are some other scholars and activists who see
modern man and his society lack the moral and ethical values, hence, they
set the goal of Dawah to call people to faith in God and to work for the
establishment of an equitable and just Islamic order. It is also argued by
some scholars that Enlightenment rationalism has effectively relegated
religious beliefs to private life so it is necessary to bring back religion
through Dawah to the mainstream of society. Other than this, most of the
Muslim scholars and activists who are involved in the Islamic movements
and organizations contended that the purpose of Dawah, which in fact has
repeatedly been mentioned e, is to Islamize every aspect of life and thus to
establish an Islamic order and Islamic state. For them Islam is an allembracing Din [way of life] which regulates every aspect of life. All these
arguments and explanations seem, no doubt, to be true but the question here
is: is this kind of presentation of objectives of Dawah in line with the
Quarnic objectives and suitable in our contemporary times? We need to
know how far this kind of presentation has produced good result. We
observe that this way of presentation has caused not only several
misunderstandings as we have mentioned above rather sidelined the main
purpose of Dawah. We do not want to defeat practically the purpose of
Dawah. Should we need to continue this way of presentation? I think we
should not demonstrate, at any cost, our incapability to make significant
contributions to the cause of Dawah. We must avoid a reactionary as well as
religious, cultural and environmental approach. This will exhibit our
inability to respond positively to the demands of the Quran. The presentation
of purpose of Dawah must reflect universal concern towards humanity. What
is the essence and purpose of Dawah?

All most all scholars and writers who refer to the verse 16: 125 Call men to
the way of your Lord, have focused more on the Path of God. In this way
they have diverted the attention of people from the real purpose of Dawah to
the purpose of religion in a religious sense. Here is exactly the relevance of
the abovementioned verse. Look at the verse particularly at the second part
of the verse. It is said here: Call menwith wisdom and goodly
exhortation, and reason with them in the best manner possible. Our Muslim
scholars argue for calling people to the way of God one should use wisdom
and goodly exhortation. But, here one can ask one simple question. Why
cant we invite people in a simple way to the Path of God? Why did God ask
us instead to use wisdom and intelligent ways? Why the use of wisdom is
needed? Why it is said that reason with them in the best manner possible.
And what is that best manner? In this verse we are in fact asked that we
should be more wise and intelligent in inviting people to the Path of God.
Why do we invite people to the Path of God? Why do people need to come
to the Path of God? Is it God need them or do people need the Path of God.
Here is the need to use wisdom, good exhortation and present the message in
the best possible manner. How to do Dawah in the best possible manner?
Before we answer this we need to know: what is that best possible manner?
Where is the emphasis in the verse either on the Path of God or use of
wisdom and best possible manner or elsewhere? This is the most important
point which has been neglected by our writers and activists who are involved
in Dawah. Hence, they focus on the Path of God and wisdom means for
them knowing some important aspects of people who are called towards
Dawah. We need to ask a simple question here to understand clearly the
actual purpose of Dawah: Is calling people to the Path of God the sole
purpose of Dawah? We need to understand, at the very outset, that what is
the real purpose of Dawah for which all the Prophets of Islam have been sent
down along with Revelations [Divine Books and Knowledge], the Quran
being the last one. Just to invite people to follow the Path of God and
become religious, pious and spiritually elevated. The Quran is the
fundamental source through which one can understand the true Purpose of
Dawah. To explain the true purpose of Dawah, the Quran presents before
mankind a few fundamental claims and ask them to reflect upon those
claims. So, the understanding of those claims becomes one of the
prerequisites of the true understanding of the purpose of Dawah. Hence, we
need to look first into the fundamental claims of the Quran. But before we
delineate them it seems imperative for us to explain one important point
which is directly relevant to our discussion.

The Chronological Order of the Quran

It is a well known fact that the present form of the Quran is not based on the
chronological order of the revelation of the Chapters to the Prophet
Muhammad [p.b.u.h.]. For example, the chapter al Alaq was revealed as first
revelation. Instead including this as the first chapter of the Quran Allah swt
included in the beginning of the Quran Chapters Al-Baqarah, Al-Imran etc.
which had not been revealed in the very beginning. Why did Allah swt
decided to include the Chapters in the beginning of the Quran which had
been revealed quite late? The reasons are not far. They are obvious. All these
Chapters particularly from Chapter 2 to Chapter 7 present in detail the
history of several nations of the past to whom Prophets [p.b.u.t.] were sent
with clear signs and Message but most of the nations refused to accept the
Message of the Prophets [p.b.u.t.]. Here in these Chapters the names of 25
Prophets [p.b.u.t.] have been mentioned. These Chapters present a brief
history and the main claims of the message of the Quran. Now we list down
below a few of the claims of the Quran - the understanding of which is
necessary for the comprehension of the true purpose of Dawah.
The Fundamental Claims of the Quran
To comprehend the true purpose of Dawah we need to understand a few
fundamental claims of the Quran. This is the first condition towards
comprehension of true purpose of Dawah. The Quran has made several
claims. We list down below only a few of them.
1.
The Quran claims that knowledge and ignorance are not equal. To
understand life and to know how to achieve development and happiness in
life, it stresses, we need knowledge, true and authentic. We need to know at
the very outset about our creator and purpose of life because no one can lay
the foundation of development in his life and society on the basis of
ignorance. Ignorance does not mean illiteracy but rather ignorance of the
metaphysical realities. Hence, for development as a prerequisite to it man
requires true and authentic knowledge of metaphysical realities. One must
have correct knowledge about himself and this world. He must know
authentically about the metaphysical realities of this world.

2.
The second claim of the Quran is that human reason and sense
perception or both are not the sources of knowledge of the metaphysical
realities of this world. The understanding of the metaphysical realities is,
therefore, beyond the capacity of man.
3.
The Third claim is that speculation, conjecture, doubt, imagination,
assumption etc. cannot be the sources or origin of the knowledge of the
metaphysical realities.
4.
God, as the Creator and Sustainer of the universe, alone possesses
the knowledge of the metaphysical realities which is revealed to man
through the selected human beings who have been designated as the
Messengers of God.
5.
Fifth, the only source for man to know authentically about the
metaphysical realities is Divine Knowledge true and authentic knowledge.
This True and Authentic Knowledge of metaphysical realities is that which
alone reveals to man his true position and purpose of creation and also show
the path for the development of life and society.
6.
Sixth, it is God Who has revealed the Divine Knowledge of
metaphysical realities through the Quran which is now the only authentic
source for the guidance of mankind. This is the Truth of this universe and
life of human being. God wants to make this Truth known to mankind. This
is also Truth that God is the Creator, Sustainer and Sovereign of the entire
universe. It is further claimed in the Quran that God is not only the Creator
of this world rather He alone possesses the knowledge of the Truth of this
world.
7.
Seventh, God also endowed man with the capacity for cognition,
reflection, observation and understanding, with the ability to distinguish
between good and evil, with the freedom of choice and volition, and with the
power to exercise his latent potentialities. More than this God granted him
the power of recognition of Truth and Falsehood and appointed him His
vicegerent on earth.
8.
Eighth, man is also told that as a vicegerent he is not entitled to
consider himself independent and think for development of his society
independently because man is not capable to do that. Only God is capable to
guide man to the Path of Development as He alone has the knowledge of
each and everything of this world. God alone knows what is right and good
for man and his society. Hence, the only logical way for man is to seek
guidance from God for development and happiness.
9.
Ninth, it was also made clear to man that life in this world is in
fact a temporary term, and meant to test him. After the end of this earthly life
man surely will return to God, Who will judge him on the basis of his

performance in this worldly life. He would declare who has succeeded and
who has failed. Accordingly, man would be rewarded in the Next world. The
coming of the Next world is as real as the existence of this world.
10.
Tenth, it is also communicated to man that the only right way for
man to achieve success and development in life and society in this earthly
world is to regard God as his only Guide and Lord and His Guidance the
only Source for knowledge which is indispensible for development, peace,
security, justice and happiness in this world and salvation in the Next world.
Every other way of thinking and doing is wrong. This is the Truth and
Reality of this world.
11.
Eleventh, if man follows Truth and lives in accordance with
Reality, he can transform his personality, family, society, community,
country, culture, and civilization in the right direction and bring
development and enjoy justice, peace, security, and prosperity, otherwise he
will turn this world into the world of chaos and crisisfitnah and fasad as
claimed in the Quran.
12.
Finally, the Quran claims that it has revealed this Truth and
demonstrated the Reality of this world to man beyond any doubt. The Quran
has provided empirical evidences in favor of its claims and asked thinking
minds to ascertain and examine the evidences and claims of the Quran and
see Truth. If, they find, based on a rational and empirical exercise that their
intellectual sense of curiosity is satisfied and ultimately one sees convincing
answers in the Quran then there is no way for him except to accept the Truth
of the Quran and guarantee success and development in this world and in the
Next world, if not he has the freedom to reject it. The Quran declares that the
Truth of this world is neither hidden nor it is a mystery for mankind. It is
made known to man by the Creator of this world since its inception.
The Quranic Declaration of the Truth of this world:
Say O Muhammad, the truth is now manifest: untruth is
confuted, as it should be [17: 81]
Truth has become [by this revelation] manifestly distinct
from error [2: 256]
And We sent down to you clear verses that elucidate the
Truth, and which only the transgressors deny. [2:99]

In the beginning mankind followed one single way. Then

Allah sent forth Prophets as heralds of good tidings for the
righteous and as warners against the consequences of
evil-doing. He sent down with them the Book embodying
the Truth so that it might judge between people in their
disputes. [2: 213]
We have revealed to you this Book with the Truth [4:105]
We revealed the Book to you with Truth [5:48 ]

Why Do We Need to Accept the Claims of the Quran?

Anyone can make any claim. Is it necessary for us to follow the claims of
everybody? Why should one accept the claims of the Quran? Are the Truth
and Reality revealed by the Quran the only Truth and Reality? What is the
proof of the truthfulness of the Truth of the Quran? What is unique to the
claims of the Quran? What is wrong if we ignore the claims of the Quran?
What will happen to us if we neglect the claims of the Quran? Is there any
positive/negative effect of the claims of the Quran on the earthly life of
humanity? One can ask several questions like these before he accepts or
rejects the claims of Truth and Reality as identified by the Quran.
One of the simple answers to all the above mentioned questions is that:
Welfare and development of humanity is not possible without realizing Truth
in human life. Rejection of this Truth tantamount to inviting people to the
life of the existing phenomenon of contemporary world which is full of
crisis, crimes, chaos, corruption, confrontation, conflict, catastrophe,
calamity, consumerism, competition, congestion, confusions etc. Are not all
these empirical evidences and manifestations the sufficient evidences of the
failure of man for achieving success and development? All this phenomena
of crisis and chaos is not an empirical proof that for success and
development man needs true understanding of metaphysical realities? And
knowledge and understanding of the metaphysical realities is beyond the
capacity of man. He needs to submit and seek guidance from his Creator
Who only possesses All-Knowledge and All-Wisdom.

If you are in any doubt whether it is We Who have

revealed this book to Our servant, then produce just a
surah like it, and call all your supporters and seek in it the
support of all others save Allah. Accomplish this if you
are truthful. But if you fail to do this and you will most
certainly fail then have fear of the Fire whose fuel is
men and stones and which has been prepared for those
who deny the Truth. [2: 23-24] [emphasis added]
Man is not Capable to Understand the Metaphysical Realities of
World by Himself.
Look at the abovementioned verse which says you will most certainly fail.
The important point that needs our attention is that people would surely fail
to understand the metaphysical as well as physical realities of this world if
they ignore the true and authentic knowledge given by God.
Is the understanding of anything of this universe possible for man on the
basis of rational or empirical inquiry? This question sheds the light on one of
the important aspect of our life. Can man know what is the truth and reality
of our life? We need to understand this issue for understanding the true
purpose of Dawah. This issue or question, in fact, belongs to the domain of
metaphysicsthe Unseen, the Ultimate Realitythe ghayb. The ghayb
the Unseen signifies the verities which are hidden from mans senses and
which are beyond the scope of mans ordinary observation and experience,
for example, the existence and attributes of God, the Creator of man and
universe, the purpose of creation, the nature of relationship between
different creatures, the existence of Akhirah [life hereafter], the angels, the
process of revelation, Paradise, Hell and so on. In short, all those things
come under the Unseen that cannot be observed, experienced, weighed or
measured by human senses or imagined authentically by reason. Hence, we
need to understand: is there a link between metaphysical truth and truth of
life? We cannot understand the Truth and Reality of our life without
understanding the truth of metaphysical realities The Unseen; the realm
beyond the reach of human perception. Since Ultimate Reality is hidden in
this world, the superficially minded ones who lack true perception encounter
many a thing which causes them to fall a prey to misconceptions. As a result
of these misconceptions such persons indulge in a variety of actions which
are so blatantly opposed to reality that their life seems to consist merely of

sport and pastime. One who assumes the position of a king in this world, for
instance, is no different from the person who plays the part of a king on the
stage of a theatre. His head is bedecked with a crown and he goes about
commanding people as if he were a king, even though he has no royal
authority. He may later, if the director of the theatre wishes, be either
dismissed from his royal office, put into prison or even be sentenced to
death. Plays of this kind go on all over the world. [vol. 2, p. 225]
Hence, one needs to know the fact of life that the real success or failure in
our life depends on the failure or success in knowing the truth of
metaphysical realities. Consequently, the most fundamental question of our
life is: Is man capable to understand the metaphysical realities of this world?
The success and failure of man depends on the correct answer of this
question. So far as the Quran is concerned, it is very clear on this issue. The
Quran has made it explicitly clear beyond any doubt that man by himself is
not at all capable to understand the realities of this world. This is the
unfortunate phenomenon of humanity that the man of modern world bitterly
failed to understand this reality and truth and turned to arrogance and
ignorance. He declared himself free and at liberty from God and His
guidance. He pronounced that he is capable to understand each and every
thing of this world by himself. Whereas, God mentioned repeatedly in the
Quran that He has sent for the guidance of man thousands and thousands of
Prophets [p.b.u.t.] throughout history but man out of his ignorance and
arrogance deny to understand this fact of life and developed false
understandings and gave them names of knowledge, science, philosophy,
metaphysics and ethics. If man can understand the true nature of
metaphysical realities then there is no need of Prophets [p.b.u.t.] and
guidance. Moreover people like Adam, Idris (Enoch), Nuh (Noah), Hud (Heber),
Salih (Methusaleh), Lut (Lot), Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac),
Yaqub (Jacob), Yusuf (Joseph), Shu'aib (Jethro), Ayyub (Job), Dhulkifl (Ezekiel),
Musa (Moses), Harun (Aaron), Dawud (David), Sulayman (Solomon), Ilias
(Elias), Alyasa (Elisha), Yunus (Jonah), Zakariya (Zachariah), Yahya (John the
Baptist), Isa (Jesus) and Muhammad [p.b.u.t.] to whom Allah swt introduced

in the Quran as the Prophets [p.b.u.t.] would become falsifiers who claimed
that they have special source of knowledge about the metaphysical realities
of this world. They also explained to mankind their purpose of life and the
overall the worldview. From pure ethical[rational] point of view at the very
outset man needs to understand on the basis of rational inquiry and settle

down the issues of worldview, purpose of life, way of life or path of conduct
and way of development.

Purpose of Life
The Quran teaches that God created man with a purpose. To help man
understand his purpose God raises Prophets [p.b.u.t.] from society to teach
us. Prophets [p.b.u.t.] were sent at different times in history and were all
human beings but guided by God. Understanding about the need of Prophets
of God is essential from ethical[rational] perspective because all of the
Prophets [p.b.u.t.] were sent by the same God with the same Truth-Message.
To accept some and reject others could imply a racial bias or ignorance
about the role of Prophets [p.b.u.t.] and the fact that they all invited people
to the understanding of Truth and Reality of this world that God exists and
man is created by Him. It is repeatedly confirmed in the Quran that Prophet
Adam (p. b. u. h.) was the first Prophet and Muhammad (p.b.u.h.) was the
last prophet, and in between the two of them there were numerous prophets.
God instructs us:
Say: We believe in God, and in what has been revealed
to us and what was revealed to Abraham, Ismail, Isaac,
Jacob, and the Tribes, and in (the Books) given to Moses,
Jesus, and the Prophets, from their Lord: we make no
distinction between one and another among them, and to
God do we bow our will (in Islam). (Quran 3:84)
Surely Allah has knowledge of everything. 29: 63
Indeed, Allah is All-Knowing, All-Aware. 31: 34
It is clearly stated in the Quran that man does not even have knowledge of
some of the matters that are of the utmost interest to him. This being so, how
can he know for sure about this whole Universe? Let us consider some of the
obvious limitations of mans knowledge. For instance, mans material
propriety and adversity depend mainly on rainfall, yet rainfall is totally
under Gods control. God causes rain to fall as and when and in the quantity
that He wills. He stops it, again at His will. Man does not know where and
when it will rain and in what quantity. Nor does man know which part of the
earth will remain deprived of rainfall; nor yet, for which part of the earth
rainfall would be harmful. Consider another case: a woman becomes

pregnant with her husbands seed. This is the process that perpetuates mans
progeny. Yet neither the husband nor the wife is aware as regards the fetus
being nurtured in the womb and what its shape and its good and bad
qualities will be at the time it is born. In fact, man does not even know what
his next day will be like. A sudden accident can change the entire course of
his life. Yet he cannot anticipate that accident even by just a minute before it
occurs. Man does not even know where he will breathe his last. All these
crucial bits of knowledge rest only with God, man being denied the least bit
of such knowledge. [vol. viii, p150] The Unseen [ghayb] comprises all
things that lie beyond the range of mans knowledge and which are
exclusively known to God. The range of Unseen in this sense is vast: it is
veritably limitless. [ibid, p. 151]
Say: None in the heavens and on the earth has knowledge of
the Unseen save Allah. 27: 65
In the Quran at several places the power of God was argued. Now, another
of Gods Attributes, His Knowledge of the Unseen Reality, is being
mentioned in order to emphasize that even in this respect, none can be
associated with God. God has no partner. All creatures in the heavens and
the earthangels, jinn, Prophets, saints, or other human beingsall have
only limited knowledge. One thing or another is hidden from each of them.
It is only God Who knows everything: it is only He from Whom nothing is
hidden: it is only He Who knows the past, the present, and the future.
The word ghayb [Unseen] means hidden, covered, conceal. As a term, it
means all that is unknown and is not accessible to man by the means of
knowledge available to him. There are numerous things in the world which,
as we are aware, are known to some individuals but not to others. But there
are also a number of things which have never been known to the human
species as a whole, and which will never be known in the future. The same is
true for the jinn and angels and certain other species of beings. There are
things which one species knows and the other does not: and there are things
which are known to none of them. All these are various forms of ghayb and
they are all known only to God; nothing is hidden from Him, instead to Him,
all is apparent.
Therefore,it is left to the reflecting mind to decide whether there could
be any other who shares with God in the Knowledge of the Unseen. Can
there be any other who knows all that was, all that is, and that will be? If not

and the answer surely is in the negativethen is it possible that those who
[deities that] have no knowledge of the innumerable conditions and states
through which people pass, be in a position to fulfil the requirements of all
those people or guide them to the path of good character, life and society
[answer their prayers and supplications]? [ vol. 7, pp176-177]Is it not the
One Who has Unlimited knowledge and Wisdom has the right to guide
human beings? Who has the Unlimited knowledge except God? No human
being can claim that he has unlimited knowledge even human collectivity
also cannot make this claim.
After all, how can it be possible for any human being to know all the
conditions and states of all human beingsfrom their conception to their
last breathand these too of all those who have been created until now and
who will be created until the Day of Resurrection? How can any human
being know all that? Is he the creator of these countless people? Did he
fashion them in the wombs of their mothers? Did he arrange that they be
born as living beings rather than as the dead? Has he determined the fate of
anyone of these millions? Is he the one who decides about their life and
death, their health and sickness, their prosperity and adversity, their rise and
fall? And since when has he assumed this role? Did he assume it before or
after he was born? And is it possible that this responsibility is merely limited
to human beings? He Who is administering the whole Universe and the
affairs of all human beings, He Alone can be responsible for their life and
death, their prosperity and adversity, and for the making and marring of their
fates. [ vol. 7, p. 178]He has the Knowledge and Wisdom that is necessary
for man to guarantee him good character, life and society. If man ignore this
would demonstrate his unethical[irrational] attitude in his life.
Hence, one should know that God Alone is the Knower of the Unseen
World. He Alone decides how much of His Knowledge He wants to impart
to each individual and which of the Unseen He makes available to one
particular individual but none else. But Knowledge of the Unseen has not
been given to any human being in its totality: it is only God Who is the
Knower of the Unseen. [ vol. 7, p. 178]
He has the keys to the realm that lies beyond the reach of
human perception; none knows them but He. And He
knows what is on the land and in the sea; there is not a
leaf which falls that He does not know about [6: 5859]

Allah is He Who has the Knowledge of the Hour, and it

is He Who sends down rain: it is He Who knows what is
in the wombs [of the mothers] and no living being knows
what will be earn tomorrow nor in which place will his
death overtake him. [31: 34]
He knows what lies before men and what is hidden from
them, whereas they cannot attain to anything of His
knowledge save what He wills them to attain.[ 2: 225]
He knows both what is visible and what is not visible.
[23: 92]
Allah is not going to disclose to you what is hidden in
the realm beyond the reach of perception, but He chooses
from among His Messengers whom He wills [to intimate
such knowledge]. [3: 179]
Did I not say to you that I know everything about the
heavens and the earth which are beyond your range of
knowledge and I know all that you disclose and all that
you hide. [2: 33]
it may well be that you dislike a thing even though it is
good for you, and it may well be that you like a thing
even though it is bad for you. Allah knows and you do
not know. [2:216]
The Quran not only categorically denies the possibility of
acquisition/possession of knowledge of the Unseen by created beings, but
also specifically states that the Prophets [p.b.u.t.], including the Prophet
Muhammad [p. b.u.h], are not the Knowers of the Unseen. [ vol. 7, p.
179] The philosophers did not realize that they are not capable to
understand metaphysical realities. There is no way for them, if they are
really serious to understand, except first to submit them-selves to the
guidance of God and seek from Him wisdom. This truth is made known to
man since his creation but he due to his arrogance and fancies did not
understand it.

The Link between Metaphysical and Physical Realities

Another important aspect of life is that there is a link between metaphysical

and physical realities. Without understanding metaphysical realities it is hard
to understand correctly in a comprehensive manner the physical realities.
This is the reason that in spite of claim of man for understanding and
knowledge of several things of this world man, particularly in modern
world, is not capable to create a world of peace and prosperity. There is no
way for man for development of himself and his society except submission
to God and continuously seeking guidance from God individually and
collectively. This is the Message that is given by Dawah to people. If people
enlighten them-selves and follow this message they would benefit and bring
development and guarantee peace, security, and prosperity for all.

True Purpose of Dawah

The main purpose of Dawah is to convey to man Truth and Reality of this
world and of himself. The purpose of calling man is to ask him to reflect on
the claims of the Quran and convince him, if possible, to live his life in
accordance with Truth and Reality. If he accepts this Truth and lives his life
in accordance with this Truth then his life would be meaningful and in line
with Reality. The real object of Dawah is, therefore, to invite people to think
and understand this Truth and realize it in their lives for the sake of their
own wellbeing and success in this world and in the Hereafter. One can
rightly argue that Dawah is conducted, in fact, to convince people to come
together with each other and create a dialouage for civilizational
development.
Another objective of Dawah is to explain and show to humanity all the
existing empirical evidences that the world is full of weapons and wars. It is
necessary for man to bring a change in this world. To change this world from
the world of crimes, conflicts, weapons and wars to the world of peace and
prosperity it is indispensible for him first to bring a change in the mind set of
people about metaphysical misconceptions which they have commonly held
based on conjecture and to educate them to exhort to adopt the Truththat
is the right attitude toward life so that they can achieve real success and
happiness in this world and in the Hereafter.
Another objective of Dawah is to explain to humanity clearly that there is no
other way for mankind for development of their societies except to accept
the Truth revealed by the Quran. This is the reason that the Quran says that

the Prophets [p.b.u.t.] presented to humanity glad tidings and warn them
against the destructive path. This Path of development is deeply rooted in
this spirituality [understanding] which alone guarantees physical
development. Hence, another objective of Dawah is to take humanity out of
the darkness of metaphysical ignorance to the light of knowledge, peace and
prosperity.
Dawah also explains to humanity that if they ignore Truth and consider this
earthly life the only life and concentrate all energies to enjoy the fruits of
this life, they will not only suffer in this world rather would be subject to
eternal punishment. This warning was always given by all the Prophets. The
rejection of Truth takes humanity from the light of knowledge into the
darkness of speculation, conjecture and metaphysical ignorance that lead
humanity to crisis and chaos.
Dawah is in reality a process of liberation of man from the clutches of
metaphysical ignorance, speculation and conjecture. It is a movement of
Truth and Reality. As a path of knowledge, understanding and Truth it is
calling people to come closer to understand the Truth of our life and make it
meaningful so that we can enjoy peace, security, justice, prosperity,
development, and happiness. The invitation of the Quran to call people to
the Path of God needs to be understood in this background. So, we argue
calling people to the Path of God means, in reality, inviting people to the
Path of Civilizational Development. In this way Dawah becomes source of
development, justice, prosperity, and happiness for all. Through the process
of Dawah we, in fact, invites people to look into the alternative possibilities
of development of civilization free from weapons and wars on the basis of
Truth and Reality.

Dawah is a Program of Education

Dawah is a programe of education. It is educating people to understand their
responsibilities as human beings who are in reality vicegerents of God. It is a
process of educating people that they should realize that emancipation from
ignorance, speculation and conjecture, mental and physical, is their basic
right. They should know beyond any doubt the difference in between
knowledge and ignorance. They should stand together against the denial of

freedom of human beings from the clutches of ignorance, speculation,

conjecture and guess work. Through the process of Dawah, in fact, people
are educated to work hard, without fear and favor, against irrational,
unethical, untrue, unrealistic, illegal, and illegitimate authorities, intellectual
and political, such as the philosophers and dictators of this world who
dominate people and societies and misguide them towards darkness of this
world. People must realize and make sure that their education is based on
true and authentic knowledge revealed by God for their guidance and
betterment. Through Dawah people are invited to think how to create an
environment of political participation of people in their countries free from
the influences of wealth and false propaganda. Dawah is asking people to
guarantee a just world order in which no one is supper power and no one is
lower power. Everyone is subject to both the power of law and the Power of
God. Everyone is accountable to both people and God. People can decide
what kind of system they want and which law is suitable for them. Whatever
they like they can decide through consultation. Through Dawah it is
guaranteed that people understand that through legal and peaceful ways and
means they have the right and ability to bring change in their lives and
societies.
Concluding Remarks
Dawah should not be explained in terms of propagation, expansion, or
domination of a particular religion. Nor it is an invitation to the Path of God
in a religious sense. If Dawah is made as an obligation it is not without any
reason. The goal of this obligation of Dawah is to raise among people the
consciousness of civilizational responsibility. As vicegerent of God, people
are bound to realize their responsibility of bringing development in human
societies instead of creating weapons and wars, destruction and deformation.
Dawah in fact is an invitation to people to understand Islam as an
embodiment of Truth which is presented in the Quarn as the Din way of
life which stands to explain the metaphysical Truth of this world. This is
not a religion in the modern sense of the term religion. It is a process and a
movement for understanding Truth and Reality. It stands for civilizational
development. It liberates mankind from human authorities and takes them
under the Authority of God. God Guides them on the Path of Peace and
Prosperity, warns them against wars and weapons. This Truth of life is
reminded to man again and again throughout history through a chain of
Messengers. Through this Truth it is explained to man that if he chooses to
adopt the - Truth - right way of life and in this choice he is free he would

enjoy peace and contentment in this world and be awarded, on his return to
God, the abode of eternal bliss and happiness in the form of Paradise.
Should man follow any other way although he is free to do so he would
experience the evil effects of corruption and disorder in the life of this world
and be consigned to eternal grief and torment when he crosses the boarders
of the present world and arrives in the Hereafter. [P10]

The Methodology of Dawah of the Prophet

Muhammad[p.b.u.h.] The Perspective of the
Quran
Itroduction
In the contemporary age Islam and Muslims are being held responsible for
the violence and terrorism prevalent in the modern world.
No doubt some Muslims who have observed and gone through several
hardships might have turned into violent groups. They have wrongly
understood that only through revolutionary and violent means they can
achieve their goal and save Islam and Muslims from further oppression and
injustice.
The mainstream scholars and leaders of Islamic movements have rejected
this kind of argument and approach.
The Islamic revivalists strongly believe that by adopting violent strategies
neither Islam nor Muslims can be saved from the destruction and oppression.
They have repeatedly argued that both the Quran and the Sunnah do not
support any violent and terrorist activities for the purpose of the spread of
Islam and the protection of Muslim communities.

However, it does not mean that they have to neglect the truth of the
teachings of Islam about jihad and its obligations. They clearly understand
the difference between jihad and violent activities. The struggle against the
unlawful occupation of Afghanistan by the forces of Soviet Union was
rightfully considered as jihad and even it was supported not only by the
USA but by the whole Muslim world. In the same way the struggle of
Palestinians for the freedom of their home land is also supported by the
whole Muslim world and all those who stand for justice and peace.
But the attack at the New York Towers and invasion of Iraq and Afghanistan
were wholeheartedly condemned and rejected by the leadership of the
Islamic movement on the ground that the Quran and the Sunnah do not
support such inhuman violent activities.
In spite of all this condemnation and rejection by Islamic revivalists still
Islam and Muslims are portrayed as terrorists and violent.
In view of the above situation it seems appropriate to outline the
methodology of Dawah of the Prophet Muhammad [ p.b.u.h.] It will help
those Muslims who resort to violent means to achieve their goal, on one side
to understand the true teachings of Islam and on the other, all those who are
blaming Islam and Muslims as terrorist to correct their perception towards
Islam and Muslims.
The methodology of Dawah of the Prophet will be explored in the teachings
of the Quran. For this purpose we confine ourselves only to the modern
commentaries of the Quran. This brief exploration into the principles of
methodology of Dawah illustrates that a true Muslim can not go against the
teachings of God as Prophet Muhammad [ p.b.u.h.] has demonstrated this in
his life time.
.
Methodology
At the very outset it should be made clear that the methodological
principles presented and practiced by the Prophet Muhammad [p.b.u.h.]
are derived from the Revelation-the Quarn. Although, the Prophet
Muhammad [ p.b.u.h. ] was the selected being as the Messenger of

God but he did not develop his own principles on the basis of his own
reason, sense perception, reading of history or any other source.
It is because he fully understands that as a human being he and his
capabilities are too limited to understand and develop those principles
which are necessary for developing an effective methodology . Does it
mean that he was not aware of the importance of reason and sense
perception or he denies them ?. No , not at all .He understands that
Islam not only recognizes the importance of these faculties rather
inspires it followers for their full use in each and every matter but in
the light of the revelation the Quran.
This is in fact the first principle of methodology of Islamic thought . A
Muslim is one who always think in the light of the teachings of the
Quran. The teachings and principles of the Quran constitute the fundamental
premises of thinking and observing process. Thinking independent of the
revelation leads towards myths and miseries. Therefore, there is no
rationalism in Islam without the Revelation. Here in the case of the
methodology of Dawah we observe that the Prophet Muhammad [p.b.u.h. ]
sought all guidance and principles from the Revelation- the Quran.
The first and the foremost principle of the methodology of the
Prophet Muhammad [p.b.u.h.] is belief in God which implies that the
preacher is not only believing simply in God but realizing consciously
and intelligently that this is the biggest truth of this world. He is not
only understanding this truth but he is able to see this truth by his
open eyes. He is fully convinced based on his rational understanding
and empirical observation that if he fails to respond to the call of
God, he plans to fail both in this world and in the hereafter both
materially and spiritually rather he will be subject to the severe
punishment both here and in the hereafter.
To avoid both the failure and punishment , he struggles hard so much
so that he is satisfied to certain extent that he has consciously
fulfilled his responsibility towards God. He understands fully that either
he will be successful in his mission or he will die struggling in the
Way of God for the pleasure of God.
When the people of Makkah approached to the Prophet
Muhammad[ p.b.u.h.] and asked him either to compromise with his

mission or give it up totally so that he can achieve each and every

benefit of this world . When the Makkan chiefs realized that the
Tawhidic message of the Prophet [p.b.u.h.] would not only shackle
polytheism of Makkah and destroy its idols but also thereafter their
power, wealth and influence, they appointed a prominent leader Utbah
ibn-Rabiah to negotiate with the Prophet [p.b.u.h.]. Utbah called the
Prophet[p.b.u.h.] to the Kabah and tried to convince him that
although he belonged to the Quraysh, he had insulted their gods,
ridiculed their wisdom and broken their unity. Having seen that the
Prophet [p.b.u.h.] did not respond to him positively, he offered:
If you want wealth, we will all contribute to make you
the richest of us all. If your object is honour and power,
we will make you our leader and promise to decide
nothing without you, If , even, you think of royalty, we will
elect you our king. If that which you experience and
see[ the visitation of Gabriel and the revelation] is beyond
your control and you cannot defend yourself against it, we
shall help cure you by spending money for medical care.
It is possible for a man to be overcome by the force of
an unseen power until he finds a way to a cure.
[16]
Have you said all? asked the Prophet[p.b.u.h.]; and then hearing that
all had been said, he spoke to them:
I require none of the things that you offer me. I demand
nothing, neither riches nor high status, nor kingship, in
return for what I have brought for you. I have been sent
to you as a messenger by God, a herald of glad tidings
and a warning. I have performed my duty by delivering
His message to you which has nothing but goodness for
you. If accept then I assure you the good of this world
and the world to come. If you reject, I shall remain patient
and watch for the verdict of God. [17]
Earlier, when the Makkans approached Abu Talib, the Prophets uncle ,
and demanded from him that either you must stop him,[the Prophet
from preaching his message], or you must let us get at him , for you
are in the same position as we are in opposition to him: and we will

rid you of him. Abu Talib tried to appease their wrath by giving
them a polite reply.
The Prophet [p.b.u.h.] continued on his way preaching Gods message
and calling men hitherto. The Makkans were further infuriated and
approached Abu Talib for the second time and insisted him to put a
stop to his nephews activities which, if allowed unchecked, would
involve him into severe hostility. Abu Talib was deeply distressed at
the breach with his people and their enmity, but he could not afford
to desert the apostle too. He sent for his nephew and told him what
the people had said, spare me and yourself and put not burden upon
me that I cant bear. Upon this the Prophet [p.b.u.h.] replied,
O my uncle by God , if they put the sun in my right
hand and moon in my left on condition that I abandon
this course, until God has made me victorious, or I perish
therein, I would not abandon it. [18]
The second principle of his methodology is unlimited love for
mankind particularly for those who are victim of the falsehood and
unjust systems under tyrants and cruel rulers.
The preacher should feel deep pain in his heart that all kinds of
injustice and exploitation is caused in society because of the
domination of the falsehood and unjust system and illegitimate rulers .
He should cry on the conditions of these innocent people. He should realize
from his heart that it is his basic responsibility both as fellow human
being as well as a devote Muslim to save them from falsehood and
unjust system and bring them back to the path of peace, prosperity
and harmony in this world and in the hereafter. We observed in the
life of the Prophet Muhammad [p.b.u.h.] that this principle was a
dominant principle. Because of the significance of this principle in the
methodology of Dawah it is even recorded in the Quran. The Prophet
Muhammad [p.b.u.h.] felt so much pain in his heart on the condition
of people around him that God Himself consoled him for his
restlessness for the welfare of people:

[ O Muhammad] : If they do not believe in this message,

you will perhaps torment yourself to death with grief,
sorrowing over them [ 19 ]
Commenting on this verse one of the modern commentators of the
Holy Quran writes:
This verse refers to the condition of the Prophet[ peace be
on him] at that time. It is evident that he was not grieved
primarily because of the persecution to which he and his
Companions were subjected. What really grieved him and
caused him intense suffering was the realization that while
he sincerely wished to salvage his people from the
doctrinal error and moral corruption in which they were
steeped they, however, showed no readiness to get out of
the rut in which they were in. He, therefore, felt convinced
that his people would be seized by Gods scourge. For
while the Prophet[ peace be on him] exerted himself day
and night to save his people, they virtually insisted that
Gods punishment should inflict them. In a hadith , the
Prophet[ peace be on him] portrays this condition in the
following words:
The analogy of me and of the people is this: a person
who lit a fire which illuminated the area around him, but
this caused moths and other insects which[ are inclined to]
fall into fire to fall into it. This person tried to somehow
pull them away [from the fire], but they overpower him
and plunge into the fire. My position is that I seek to
restrain you from the fire but you plunge into it.[20]
The verse apparently states that the Prophet [peace be on him] is so
intensely concerned with the welfare of his people, the Quraysh, that
he might lose his life. The verse, however, also contains a message of
consolation for the Prophet[ peace be on him ] , for it also subtly tells
him that he is not to blame for the failure of his people to believe
and do good. It is beyond anyones power to turn people into believer.
The Prophet [peace be on him ] should , therefore, persevere in his
mission: giving good tidings to those who believe, and warning those
that do not of the evil consequences of disbelieving. [21 ]

The third principle of the methodology of the dawah of the Prophet

Muhammad [ p.b.u.h.] is to adopt the preaching as the top most goal
of preachers life. It should not be a part time job or one of the
insignificant responsibility that if you get some free time from other
important works then only you involve in preaching or in dawah
work. It is not even a temporary work. It is the raison detre of the life of
a Muslim. This is not an ordinary duty. The Islamic ummah is evolved
only to perform this duty : to communicate the Truth , to invite people
to worship the One God alone and surrender to Him as their only
Lord by word and example [ 22 ]. In other words, to witness to the
Truth before men and women to whom they were sent, so that they
could have no plea to make before God, so that they could be
questioned as to how they lived their lives, so that those who lived by
the Truth could be rewarded, and those who did not could be
punished. The Quran gives a very moving account of how Gods
Messengers devoted themselves in all earnestness to their mission, how
they laboured hard to fulfill their duty, how they suffered heavily in
their cause. Their history is ample testimony of this. In the case of
Prophet Muhammad [p.b.u.h.] at some other place it was said : Would
you [O Prophet] , perhaps, torment yourself to death because they refuse
to believe? [ 23 ]
The mission to witness the Truth and to invite mankind to surrender
to its Creator has the status of a covenant with God. Those who give
up this mission, or fail to fulfil it or neglect it, are guilty of breaching
their covenant. Hence they are cursed by God, and deprived of His
blessings. They are cursed by angles, too , because the light brought by
them has been extinguished by such people while mankind gropes in
darkness; and by mankind as well, for its sufferings and miseries are
due mainly to the conduct of those who were entrusted with that
light.
Those who conceal the clear messages and the guidance
that We have sent down, after We have made them clear,
for mankind, in the Book- they shall be cursed by God
and the cursers; but such as repent and put themselves
right, and make [ the Book ] known towards them I shall
turn, I am the Accepter of repentance, the Mercy- giving.
But those who remain [ in the state of ] denial and die

denying- upon them shall be the curse of God, and the

angels, and of all mankind [ 24 ]
And, humiliation and powerlessness afflicted them, and they
earned Gods anger: all this, because they persisted in
denying Gods messages and in slaying the Prophets
against all right; all this , because they rebelled [ against
God] , and persisted in transgressing [ the bounds of God ].
[25]
The duty, obviously, is neglected or given up for the sake of worldly
gains. These gains the Quran describes as a trifle, which earn Gods
anger for the defaulters. The punishment for this crime, which the
Quran mentions , is indeed the only one of its kind, for such
punishment is not mentioned for any other crime.
Indeed , those who conceal what God has sent down in
the Book , and barter it away for a trifle price- they eat
nothing but fire in their bellies. And God shall not speak
unto them on the Day of Resurrection, nor purify them;
and for them is painful punishment. It is they who have
bought error at the price of guidance, and punishment at
the price of forgiveness. How patiently have they accepted
the Fire . All that, because God has sent down the Book
with the Truth, those who differ in the matter of the Book
are most deeply in the wrong.[ 26 ]
There shall be no share in the Life to Come for those
who sell away the covenant of God and their oaths for a
trivial gain. On the Day of Resurrection God will neither
address them, look at them , nor will He purify them. A
painful chastisement lies ahead of them.[ 27]
The history of mankind itself is a witness to this fact that when
people fulfill their covenant with God that they will be only His
servant and obey only Him and be His witnesses. They rose to great
heights and contributed much to the good of mankind by fulfilling
their covenant as we observe in the case of the Prophet Muhammad
[p.b.u.h.] . But, finally , they broke their covenant or neglected , suffered
grievously , and thus became an object lesson in how people chosen

by God to be witnesses to His guidance may go astray and how they

may earn Gods anger.
The fourth principle is dealing with the conduct of a preacher . Here
we see that a preacher is expected to avoid duality in his thinking
and character and maintain consistency . Whatever he preaches , he is
expected to follow it in his personal and collective life. It is totally
discouraged that a preacher should say something to others and do
something else in his own life . This kind of character of a preacher is
condemned . It is asked in the Quran : Why do you say one thing and
do another? Most loathsome is it in the sight of God that you say
what you do not do!. [ 28 ]
Although , this verse was revealed after Battle of Uhad in the context
of Uhad but in a wider sense, this passage is addressed to all those
who claim that they are willing to live up to anything that the divine
writ declares to be desirable , and then fall short of this determination.
From the very beginning we observe that the life of the Prophet
Muhammad [p.b.u.h.] was a model of this fundamental principle. He
never expected anything from anybody unless he himself did that
thing. We cannot leave any good impression on others if they see in
us the gap between preaching and practice.
The fifth principle is dealing with the method of the Prophet [p.b.u.h.]
which is based on wisdom. Here people were invited to the basic message
of the Prophet [p.b.u.h.]. They are reminded of the dire consequences
attendant upon their indulgence in hypocrisy, their frequent breach of
the covenant , and their consciously clinging to falsehood in preference
to the truth. We are told in the Quran that for this purpose one
should call people to the way of God with wisdom and goodly
exhortation , and reason with them in the best manner possible. One
should disseminate the message with wisdom and bear the persecution
and provocation of opponents and so refrain from acting under
emotional stress which could harm the cause. Commenting on this verse
Sayyid Abul Ala Mawdudi writes:
In calling people to the truth one should bear in mind two
things- wisdom and good counsel [ 29 ]. Wisdom requires
that in calling people to the truth, one should be conscious
of the predilections and biases as well as the mental

capacities and circumstances of the people to whom the

message is being addressed. One should also be sensitive
to the context in which the message is given to the
people. Nor should one fail to note the diversities between
different individuals and groups. Instead, when one comes
into contact with an individual or a group one should try
to understand the background of that individual or group.
This should be followed by a reasoned discourse that
penetrates the hearts and minds of the persons concerned.
As for good counsel , this denotes two things. First, that one
should not be content with merely trying to convince
people with the help of rational arguments. Instead, one
should also appeal to the nobler emotions of man. For
instance, one should not merely muster rational arguments
so as to negate and show the falsity of erroneous doctrines
or unrighteous behaviour. In addition, one should also
evoke the instinctive repugnance to evil which is
embodied in human nature and shake people into realizing
the horrible consequences of their misdeeds. Likewise, in
addition to supporting sound doctrines and righteous
behaviour with the help of rational arguments, an attempt
should also be made to create a relish for them.
Another meaning of good counsel is counseling people in
such a manner that one's deep sympathy, compassion and
concern for the people in question does not go unnoticed
by them . One should be quite conscious of the fact that
counseling people should not be allowed to be
misunderstood as an act emanating from the presumption
of ones own superior status, or of the inferior status of the
audience.
[ 30 ]
The sixth important principle is to present the message in the most
proper way . The Prophet[p. b.u.h.] , therefore, was asked to learn the
right way of presenting the message of faith. For example, the Prophet
[p.b.u.h. ] was asked not to start by presenting detailed rules and
regulations. He first introduced the fundamental point which
distinguishes the way of truth from that of falsehood [ 31 ]. The

Prophet [ p.b.u.h. ] , therefore , clearly explained the basic difference

between monotheism and polytheism. Moreover, he explained this
difference in such simple and reasonable terms that no one with
common sense could have helped but appreciate it. It does not mean
that one should not criticize the religious doctrines which are based
on falsehood. The Prophet [ p.b.u.h.] did criticize but his criticism was
couched in reasonable terms and contains nothing that would hurt
their susceptibilities. He simply told them that those whom they had
taken as their deities and whom they considered to have control over
power, wealth, health, and other blessings from God, were merely empty
names. They have no power to provide anything. The only true Lord and
Master was God Whom they also recognized as the Creator and Lord
of the universe. They were, however, oblivious of the fact that the Lord
and Creator of the universe had not sanctioned godhead for any of
the deities they worshipped. God has exclusive power to rule over His
creation, and He has commanded that men may not worship any other
than Him.
The seventh principle suggests that a Prophet is neither required to
compel people to see what they are not prepared to see nor to force
into their hearts what they fail to comprehend. It is not a Prophets
task to chastise people for failing to see and comprehend the Truth
[ 32 ]. His task is merely to proclaim Truth as distinct from falsehood.
If people fail thereafter to accept it, they will be overwhelmed by the
very misfortunes against which that Prophet [ p.b.u.h. ] had warned. His
duty is merely to admonish and place the Truth before those whom
he finds stumbling about in error. If there is no response to this call
except remonstration and obstinate argument he is under no obligation
to waste his time and energy on them. He should rather devote his
time and energy to instructing and admonishing those who have an
urge to seek out the Truth [33 ]. It is emphasized that the Prophet
[ p.b.u.h. ] is only required to preach the Truth and try to call people
to embrace it. His responsibility ends at that for he is , after all, not
their warden. His task is to present this guidance and spare no effort
in elucidating the Truth. Anyone who still rejects it does so on his
own responsibility. It is not part of the Prophets task to compel
anybody to follow the Truth, and he will not be held accountable for
not having been able to bring an individual out of the fold of
falsehood. Hence he should not overstrain his mind by his desire to
make the blind see, or compel those bent on keeping their eyes shut, to

observe. The entire basis of the Divine plan is that men should have
free-will and be allowed to choose between the Truth and falsehood;
that the Truth should be explained to them in order that they be
tested with regard to their choice between truth and falsehood.[34]
According to the eighth principle preaching is not a profession nor it
has any material gain. . The Prophet [p.b.u.h.] had no personal end in his
prophetic mission. He was an absolutely selfless person who was
working for their good. The Prophet [p.b.u.h.] could not have gained
anything for himself out of the reform for which he was striving. He
was inviting people to their own common good. The Quran said: You do
not seek from them any recompense for your services. This is merely
an admonition to all mankind.[35] Say: I ask of you no reward [for
carrying on this mission]; it is merely an admonition to all mankind.
[36] This shows that the preacher should not have any material
interests. In fact preaching the Divine Message was priceless; it was
not for the Prophets personal profit , nor did he ask of men any
reward for bringing it for their benefit. It was for all creaturesliterally
for all the worlds. The Prophet [p.b.u.h.] did not ask any reward , and
indeed suffered for their benefit. The preacher need not look even for
appreciation or conversions. The righteous man asks for no reward for
his preaching or example. The Prophet [ p.b.u.h.] made it clear that his
message is for their own good. He is willing to suffer persecution and
insult , because he has to fulfill his mission from God [37]
The ninth principle is inviting preachers to another important point. In the
Holy Quran through the Prophet Muhammad [p.b.u.h.] Muslims were
asked that during their discussions with the unbelievers and polytheists,
in fact with all opponents of their faith, they should refrain from losing
their temper. Additionally, they should not resort to exaggerated and
extremist statements. Even in the face of provocation from their
opponents, Muslims should not utter even a word that is contrary to
the truth; nor should they lose their temper at the vulgarities which
are flung at them by their opponents, nor should they be provoked to
the point of paying back their opponents in the latters own coins.
Instead, they should keep their composure and say only that which is
balanced and true, and is in keeping with the grace and dignity of the
faith which they seek to uphold. [38]

Furthermore, the Holy Quran tells believers that whenever in the

course of their discussion on contentious issues with unbelievers , they
feel overly provoked and overwhelmed with rage , they should
immediately realize that such reactions are instigated by Satan who is
keen to hurt the cause of their faith. Satan will certainly try to
promote the believers to give up, as their opponents had done, all
efforts of reform, and to become entangled in futile wrangling and
strife. For it is Satans aim that all mankind remain perpetually
enmeshed in such controversies.
This command refers to two situations. 1] Even to your enemies and the
enemies of God you should speak fair.2] Among yourselves, also you
should not entertain suspicions, but speak politely according to the best
standards of human speech.
A false or unkind word may destroy all your efforts at building up
unity, because the forces of disruption are more numerous than the
forces of unity.
The tenth principle talked about certain specific qualities of preachers. Here
[39] some important directives are addressed to the Prophet [p.b.u.h.]
regarding how he should preach the Message of Islam and how he
should guide and reform people. Elaborating this point Sayyid Abul
Ala Mawdudi says that the object of these directives is not merely to
instruct the Prophet [ p.b.u.h. ], but also to instruct all those who would
shoulder the same responsibility at a time when the Prophet [ p.b.u.h.] is
no longer amidst them. According to him the major directives are as
follows:
The most important qualities that must be cultivated by
anyone who calls others to the truth are tenderness,
magnanimity, and forbearing. Such a person should also
have the capacity to tolerate the lapses of his companions
and to patiently endure the excesses of his opponents. He
should also be able to keep his cool in the face of grave
provocation and gracefully connive at the offensive
behaviour of others. In facing the angry words, slander,
persecution and mischief of his opponents, he should
exercise the utmost self-restraint. Harshness, severity,
bitterness, and vindictive provocativeness on his part are

bound to undermine his mission. The Prophet [ p.b.u.h.]

himself instructed all those whom he deputized for
preaching: Give good news rather than arouse revulsion;
make things easy rather than hard.[ 40 ]
The second key to the success in Dawah work is to stay
away from excessive theorizing and intellectual hairsplitting. One should rather call people in clear and simple
terms to those virtues which are recognized as such by
the generality of mankind and appeal to common sense.
The great advantage of this method is that the Message of
Islam finds its way right to the hearts of people at all
levels of understanding. Those who then seek to oppose the
Message are soon exposed and end up antagonizing the
common people. For when the common people observe on
the one hand decent and righteous people being opposed
for the simple reason that they are inviting people to
universally-known virtues, and on the other hand observe
those opponents resorting to all kinds of immoral and
inhuman means, they are bound to incline to support the
standard-bearers of truth and righteousness. This process
goes on until a point where the only opponents left are
those whose self-interest is inextricably linked with the
prevailing unrighteous system, or those who have been
totally blinded by their bigoted adherence to ancestral
tradition or by their irrational biases. [ 41 ]
Thirdly , the interest of the Islamic mission requires, on
the one hand, that righteousness should be enjoined on
those who have the propensity to become righteous. On
the other hand , it also requires that those who are overly
insistent in their adherence to falsehood, should be left
alone, and that their acts of provocation be ignored. Those
who seek to spread Islam should confine their efforts to
persuading only those who are prepared to consider the
Message of Islam in a reasonable manner. When someone
becomes altogether unreasonable and quarrelsome , and
resorts to indecent methods of taunting and reviling Islam,
Muslims should simply refuse to become adversative. For

all the time and effort devoted to reforming such people

will be totally wasted. [ 42 ]
Lastly, the moment the proponent of the Islamic Message
feels that he is being provoked by the excesses, mischief,
and uncalled-for objections and accusation, he should
realize that he is being influenced by Satan. In such a
situation he should immediately seek refuge with God, and
restrain himself lest his impulsiveness damage his cause.
The cause of Islam can be served only by those who act
cool-headedly. Only those steps are appropriate which have
been taken after due consideration rather than under the
influence of impulse and emotion. Satan, however, is ever
on the look-out for opportunities to sabotage the efforts
made in the cause of Islam. He, therefore, ensures that
those who are working for the Islamic cause are subjected
to unjust and mischievous attacks from their opponents.
The purpose underlying this is to provoke the workers for
the cause of Islam to engage in the senseless and harmful
task of mounting counter-attacks against their opponents.
From the Quran it is clear that those who are God-fearing
are always very sensitive to provocation under the impulse
of Satan, and as soon as they become aware of such a
provocation, they promote the best interests of the cause
of truth rather than satisfy their vengeful feelings. As for
those who are driven by egotistical impulses, they
succumb to the promptings of Satan and are eventually set
on an erroneous path. They fall victim to Satan, act
virtually as his puppet, and subsequently their degradation
knows no limit. They pay their opponents back in the
same coin, tit for tat. It is also reminded that the Godfearing should know very well that their ways should be
perceptibly different from the ways of those who do not
fear God. The God-fearing not only avoid evil, but the
very idea of committing it pricks their conscience and
rankles their hearts. They have an instinctive revulsion
against evil, a revulsion similar to what a cleanlinessloving man feels at the sight of a big stain or a splash of
filth on his clothes. This feeling causes the God-fearing to
remove every stain of evil. Quite contrary are those who

have no fear of God, who have no desire to stay away

from evil and who are in harmony with the ways of
Satan. Such people are always given to evil thoughts and
wrong-doing. [ 43 ]
The eleventh principle is to avoid the ignorants and be gentle to
everybody. You should not feel that you are doing something good to
others rather you should realize that you are fulfilling your basic duty.
Surely, with this realization one has to be kind and gentle and ignore
those who create unnecessary discussion and divert attention from the
reality. We observe that the Prophet [ p.b.u.h. ] always focus on those
points which are basic for his message. We also find that through out
his Makkan period, he emphasized on belief in one God, belief in
Prophethood, belief in Hereafter and demanding from his followers good
deeds. He never involves himself in any other thing except in his own
message. During the process of Dawah one should not only be serious
for his cause but stick to his fundamental message . It does not mean
that he as a preacher should ignore the surrounding realities. We at
present are living in both Muslim and non-Muslim communities ,
different members of these communities are facing several important
issues . We as the workers of the Islamic movement can not close our
eyes from these issues. While we focus on our message , at the same
time we should participate fully in day - to - day issues and solve
them.
Conclusion
This brief exploration into the universal methodological principles of the
Methodology of Dawah of the Prophet Muhammad [p.b.u.h.] clearly
demonstrates that there is no room in the structure of Islamic way of life for
destructive and violent strategies . Islam stands for peace, prosperity, and
civilizational development and avoids all confrontational policies and
strategies. It is, therefore, unlawful and un-Islamic to adopt any illegal or
violent strategy for the purpose of Islamic goals. These are the general
principles which suggest that one can design suitable methods in the time
and space context. But no one can ignore these principles who claim to be
the follower of Islam. It is already discussed that preaching is not a
responsibility of certain people rather it is the fundamental duty of
each and every Muslim individual. It is, therefore, indispensable for

everybody to understand and grasp all these principles as the integral

part of Muslim personality. If we are determined to preach Islam to
every body then we have to follow all these principles . If we follow
some and ignore others, then it will not bring good results. To achieve
good results we are bound to take these principles seriously. Whether we
are performing Dawah work among Muslims or non-Muslims , these
principles must constitute our individual as well as collective
methodology of Dawah.

REFERENCES
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.

Al-Quran , Al Baqarah 2: 40
Al-Quran , Al Anbiya 21: 1
Al-Quran, Yusuf
12: 108
Al-Quran,
Al-Quran , Ali Imran 3: 19
Ibid , 3: 20
Al-Quran , Al Nisa
4: 163-5
Al-Quran , Ali Imran 3: 110
See for example, Al-Quran , Al Baqarah 2 : 151, Al Maidah 5: 67, Al
Tawbah 9: 33, Al Ahzab 33: 45 , Al Fath 48: 28
See for example , Al-Quran , Al Maidah 5: 67 , Al Muddaththir 74:
1-7 , Al Anam 6: 19 , Al Dhariyat 51: 55, Al Baqarah 2: 25 , Al Asr
103: 3 , Ali Imran 3: 104
Al-Quran , Al Maidah 5: 67
Al-Quran , Al Araf 7: 188 , Al Ahzab 33 : 45 , Fatir 35 : 24
Al-Quran , Al Saff 61: 9
Al-Quran , Al Tawbah 9 : 33 , Al Fath 48 : 28
Al-Quran , Al Baqarah 2 : 159-61
Abdul Hameed Siddiqui , The Life Of Muhammad , Islamic Book
Trust, Kuala Lumpur , 1999 , p.106
Ibid
Ibid , p. 72
Al-Quran , Al Kahf 18: 6 , Al Shuara 26: 3 , Fatir 35 : 8

20. Sayyid Abul Ala Mawdudi , Towards Understanding The Quran, Vol.
5 , English version of Tafhim al Quran , translated and edited by
Zafar Ishaq Ansari , The Islamic Foundation , UK, 1995 , p. 88
21. Ibid
22. See, Sayyid Abul Ala Mawdudi , Witnesses unto MankindThe
Purpose and Duty of the Muslim Ummah , edited and translated by
Khurram Murad , The Islamic Foundation , UK , 1986
23. Al-Quran , Fatir 35: 8
24. Al-Quran , Al Baqarah 2: 159-61
25. Ibid , 2 : 61
26. Al-Quran , Al Baqarah 2: 174 , Ali Imran 3: 77-8
27. Ibid, Ali Imran 3: 77
28. Al-Quran , Al Saff 61 : 2
29. Al-Quran , Al Nahl 16: 125
30. Sayyid Mawdudi , Towards Understanding the Quran, Vol. 4 , 1993,
pp.375-6
31. Al-Quran , Yusuf 12 : 34
32. Al-Quran , Al Anam 6 : 66
33. Ibid , 6: 67-9
34. Ibid , 6: 107
35. Al-Quran , Yusuf 12 : 104
36. Al-Quran , Al Anam 6: 90
37. Al-Quran , Al Qalam 68 : 46
38. Al-Quran , Al Isra 17 : 53
39. Al-Quran , Al Araf 7 : 202
40. Sayyid Mawdudi , Towards Understanding the Quran, Vol. 3 , 1990 ,
pp. 112-114
41. Ibid
42. Ibid
43. Ibid
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Methods of Dawah A Contemporary Perspective

Introduction
One of the important features of the contemporary world is the
phenomenon of the Islamic resurgence in the world . Both Muslims and
the followers of other religions and ideologies are paying serious
interest to understand Islam and the resurgent phenomenon. For this
purpose , particularly in the West most of them refer to the writings of
orientalists and non-Muslim writers and get wrong information or
distorted images of Islam and Islamic resurgence . In this background
it seems to us that it is good time for Muslims to carry out the pure
and pristine message and form of Islam and the Islamic resurgence to
the non-Muslims. It is in fact the basic duty of all Muslims. The present
situation in the world is most favorable for Muslims for preaching Islam
to everybody around them . It is favorable for them because of interest
of the people in Islam . They are comparatively more tolerant than
those who were less educated in the past and suffered from uncountable
problems and difficulties. It is easy to invite the people towards the
path and message of Islam because the events, incidents , statistics ,
development of sciences and technology all help to argue in favor of
Islam . In spite of all these developments , however , there is a need to
understand the importance of preaching, its methodology and methods
in time space context. In the following pages we will elaborate some
issues involved in the process of Dawah[ preaching] and Dawah
activities.

Misunderstandings about the Preaching

The first thing with which we encounter as soon as we step in the
process of Dawah is the misunderstandings about Islam and Islamic
resurgence. . Many people think that in a limited and religious sense
we are inviting people to follow and accept our religion so that we
may increase our number . Some other think that the biggest or
important issue than this, is the issue of development and progress , the
civilizational issues. The issues of peaceful co-existence, tolerance,
human rights, justice, poverty , environmental problems , race for
neuclear weapons, equality of genders , empowerment of women , health
issues , the issues of education etc. All these issues are important
because in these issues all member of societies are involved not only
the followers of a particular religion. Religion after all is a matter of
personal and individual understanding . The main goal of which is
spiritual development and success in the next world . Whereas our
interest lie in this world and in the immediate matters of this world ,
civilizational and. developmental matters . We therefore focus mainly on
development, political and economic and technological. Forget about
religion.
Some other people will argue and say that what is peculiar to Islam.
In the world at present due to excessive materialism there is a
religious revivalism. Every religion , particularly the great religions of
the world are showing the signs of revivalism. All these are based on
the gross roots misunderstandings about the meaning , message , mission
and the role of Islam in this world. Therefore it is indispensable for
us at the very outset to discuss the meaning and origin of Islam and
its message and the role in the lives of people
The Meaning and the Role of Islam
Is Islam a religion of a particular religious community who contend the
superiority of their religion over all other religions. No . Islam is not a
religion of a particular community in a limited sense as understood now a
days in the world. Islam is the Din the way of life - as it is presented in the
Quran , the book of God. The Quran is not a religious book of a religious
community. The Quran is the guidance from God for all human beings and
Islam is the path of that guidance for all human beings. The guidance and

path are shown to mankind so that they can march on the path of progress
and development and achieve a happy and prosperous life Here and in the
Hereafter. As the life of this world is not the only life, but it continues in the
next world. Success in this world and in the Hereafter solely depends on the
acceptance of this guidance sent by God. Man has no choice except to
accept wholeheartedly the guidance of God and be successful Here and in
the Hereafter. Islam is therefore a guidance and a path for civilizational
development rejection of which tantamount the destruction and loss of man
in this world. Realization of this destruction and loss is absolutely necessary
for p preaching Islam. This will also show the importance and significance
of preaching of Islam in this modern world.

Indeed Man is in Loss

Quite contrary to this claim of loss of man , it is generally claimed that
modern man of twentieth century has gained a tremendous progress in the
field of science and technology. As a result of which civilization has
achieved unprecedented development. Consequently the standard of life of
man on earth has become remarkably high. He is championing the cause of
human rights and democratic system of government. In short modern man
has developed a lot. It is also observed that there exists an unprecedented
development in social structures and mechanism. Now we are in a better
position to disseminate social justice to everybody. We have introduced rule
of law to establish peace in the world. The United Nations Organization is
established as a guardian of justice, peace, and harmony at the global level.
NATO another international military alliance has recently compelled
Yugoslavia to stop atrocities on Albanian Kosovos. The recently held UN
Conference in Beijing , 1995, on women claims to offer quality,
development, and empowerment to women.
However, a few intellectuals and scholars have different observations on the
scenario, portrayed above. Their deep analysis of the world predicament
reveals that the modern man of third millennium is indeed in loss. According
to Roger Garaudy, a French converted Muslim scholar, the balance sheet of
twentieth century is showing some other picture. He observes:
The disequilibrium is growing, indeed it has become prodigious, between
the United

States and Europe, where meat and butter are kept in cold storage , and a socalled
Third World where millions of humans are dying of starvation and
malnutrition. These
are only two examples, among many , that prove
that surrender to the logical implications of Western culture or to its peculiar
brand of growth and development after five centuries of Western hegemony
does lead and has led the entire planet Earth to the brink of suicide.
Similarly, Joseph A. Camilleri in his book Civilization in Crisis: Human
Prospects in a changing World, 1976 makes the following observation:
The contemporary human crisis is so profound and pervasive that the
very attempt to analyze it let alone resolve it , seems to defy the power of
human reason and imaginationThis crisis which confronts twentieth
century man is truly globalthat it permeates and vitiates the whole fabric
of human relations and human institutions...No human community, no
individual, no corner of the globe, however remote or isolated, however
powerful or well endowed, can now escape from the disorder which affects
the entire planet.
The Council of the Club of Rome in its second report entitled The First
Global Revolution published in 1991 observed the following:
The upheaval has broken up relationships and belief systems inherited
from the fast without giving guidelines for the future. Never in the course of
history has mankind been faced with so many threats and dangers as the man
of twentieth century is facing.
Seyyed Hossein Nasr observes the following:
In conclusion it must be mentioned that one hardly needs to be a prophet
to realize that there exists a profound crisis within the modern world in all
domains especially the social and economic. Even after the demise of
communism, when many people think that the modern system as developed
in the West has now become completely victorious, the crisis continues and
in fact intensifies as one observes in the social domain where alienation,
crime, use of drugs, and many other social ills threaten the very fabric of
modern society and in the destruction of environment where the very
existence and everyday functioning of the modern world threatens the
balance of the natural environment and the future of human life on earth..

There is today a danger of disarray and total disorder in modern society

even amidst all the political power and economic wealth which it possesses.
The Parliament of the World religions, which held its international
Parliament in Chicago in 1993, passed a resolution entitled Towards a
Global Ethics. In its introduction it said that the modern world is suffering
from a profound crisis. This crisis is so deep and profound that it now cannot
be overlooked. If the world community neglects this then it is equivalent to
suicide. It is therefore the responsibility of every one to realize it and make
others to realize it. Hence it is necessary to work together to overcome it. It
is not possible by a single nation to work individually. This crisis is beyond
the capacity of a single nation. All have to work together and save mankind.
Everybody is threatened by his neighbour. No one feels secure. Everybody
feels insecure even by his own neighbour. There in interaction between man
and woman but still they live like aliens. They do not know one an other
although they work together. Thousands of unborn children are killed by
their parents. All this is a gift by the out going twentieth century.
One can see several other observations which are echoing the same cry that
the modern man is suffering from a deep rooted crisis. He is not happy in his
life. He has not yet achieved a peaceful life free from psychological
tensions. There are so many organizations and institutions, governmental
and non- governmental which are working towards the development of
people in achieving their full physical, intellectual, social, moral, and
spiritual potentials, as individuals, as responsible citizens and as members of
their local, national and international communities. But all this seems to be
a failure. Bertrand Russell in his work The Scientific Outlook published in
1931 contended that we need along with science and technology higher
wisdom which we lack at present in spite of the development of several
philosophies. He remarked in the following words:
.a scientific civilization is to be a good civilization it is necessary that
increase in knowledge should be accompanied by increase in wisdom. I
mean by wisdom a right conception of the ends of life. This is something
which science itself does not provide. Increase of science by itself, therefore,
is not enough to guarantee any genuine progress, though it provides one of
the ingredients which progress requires.

Joseph A. Camilleri says that if this is an accurate diagnosis of the serious

and deteriorating condition of our civilization, then no piece-meal,
provisional, or parochial remedy is likely to prove efficacious.
It would appear that in order to sustain the organic evolution of human race,
it would be necessary to develop perspectives and responses that are both
radical and global in inspiration. Khurshid Ahmad argues that all the
observations of the scholars and thinkers concerning the crisis of the modern
world not only manifest the index of the crisis but rather it is also an
eloquent plea to search for a way out of the crisis by going back to the basic
essentials. He further adds that in the face of this real challenge to mankind
today, all men and women of faith must state with all the force at their
command that the real issue is not simply one of a new economic order or a
new political arrangement, but of a new world order, based on a new concept
of the human person and a different vision of society and the destination of
the human community. In other words an entirely new system of belief and
thought is needed , a system , based on attention to people , and not
primarily attention to goods. What is needed is to develop a new human
personality , a new kind of man , a man who has bold vision and is willing to
make great sacrifices for the sake of the development and progress of human
society, and who is also capable of activating all the resources in his hand in
order to upgrade the peoples standard of life.
The present day educational systems have failed to create this kind of
personality. Harold Titus, in his book, Living Issues in Philosophy says that
the existing dominant educational system has led to unstable human
development. He argued that the present education has failed to build a
stable society. This view is supported by Allan Bloom in his book , The
Closing of American Mind, 1987. An other Japanese scholar Terushisa Horio
in his book, Educational Thought and Idelogy in Modern Japan, 9188, says
that both students and teachers are being suppressed by a thoroughly
oppressive set of education system. Professor Ishii Takemochi supported this
view and added that the Japanese education system failed to prepare the
foundation of long-life education. The views of American educationists are
not different from Japanese educationists. Everywhere in the world with
minor difference the same kind of educational system is working and
producing the same kind of man. The recent cases of shootings by school
going children in American schools has shaken completely th educational
system. One should know that it is not only the educational system but all
other sub-supportive systems are also not producing good results.

In this background we would like to raise a few questions with our fellow
human beings. What role we are playing towards this civilizational crisis?
Are we furthering this crisis by our contributions? Are we silent observers?
Can we remain silent observer? I feel one cannot remain silent observer,
either he can aggravate this or he can work against it. He would work to
stop this and strengthen the civilizational development. As a member of
Muslim community , we have to contribute in a positive way, We have to
think in what way Islam can contribute towards the healthy and balanced
development of mankind. The mission of Islam is to face all such problems
and to offer a solution by showing mankind the true path he should follow to
gain success here and in hereafter. Let us see what is mankinds greatest
need today? One can offer so many answers to this questions. But in our
view , in the final analysis , the biggest question before mankind today is
this.Can human reason alone guide man towards the path of progress and
development? Since the Age of Enlightenment and the Age of materialism in
the 18th and 19th centuries when such questions were first raised,
unfortunately and the same time unreasonably, man gave farewell to religion
and developed the illusion that he himself is capable to determine the path of
progress and development for himself and for his fellow human beings. This
is eventually realized by postmodern philosophers who are celebrating
farewell to reason without welcoming religion and thus leaving man in
more confusion and chaos.
If we analyse the whole phenomenon we observe that modern man has
overlooked a more important factor- that the scientific and technological
progress is not the first, not even the fundamental ingredient of life. With a
mere advancement in science and technology alone one cannot establish a
sound human life. Modern man has to realize that the lack of spiritual values
is the main reason behind the anxiety, confusion, madness, suicide, many
other psychological and nervous disorder, and the feeling of perplexity and
illusion among people, all of which constitute a threat to the security, peace
and welfare of humanity, despite all the material progress achieved during
the last two centuries. In other words man is in need of true guidance from
God.
Another important issue is the unity and integrity of life and the complete
guidance of God for the entire life. Man needs guidance, it is now
empirically proved, from God for all aspects of his life. However, man is
under the illusion that the guidance of God should be confined to private life

alone. So far as the collective life is concerned the guidance of God is not
necessary; rather it will be a source of conflict and choasin the society. As a
result of this illusion, man developed his own systems for each aspect of life
disintegrating his life into several systems. He not only provided his own
theories for each of these systems but also separated and divided his life into
several compartments. He failed to realise that life cannot be divided into
water tight compartments and that he has to seek guidance from God for all
aspects of his life. Seeking guidance from God does not mean the
undermining of the importance of reason in any way. It cannot be ignored
that it is God who has given man the faculty of reason. In the light of Gods
revelation man can direct his reason to follow the true guidance of life. Islam
presents itself as the bearer of true guidance of God on earth.
In Islam there is neither a fight between science and religion nor a clash
between reason and revelation. If science and technology are developed and
applied keeping in tact the basic principles that are enshrined in the Quran
and Sunnah., Islam has no objection rather it strongly urges its followers to
develop science and technology. Similarly, if reason is applied and directed
in the light of the revelation-the Quran- Islam has no objection. Islam
disapproves the misuse of science and abuse of reason. Islam upholds that
science or reason without the guidance of revelation-the Quran- are devoid
of those spiritual values which are inevitable for the betterment and
development of mankind. In Islam there is also no conflict between material
and spiritual life and also no clash between private and public life. Islam is
an integrated and comprehensive system of life which unites all aspects of
mans life into an integrated whole. Islam assures peace, prosperity, and
development provided it is established in its entirety as a civilization.
Modern Islamic movements in different parts of the world are working for
the same cause- establishing Islamic civilization. If modern man has realized
that despite all his apparent grandeur and progress, he is virtually in great
loss, it is wiser for him to seek the true guidance before it is so late.
By [ the Token of] time[through the Ages] ,
Indeed Man is in loss, Except such as have
Faith, And do righteous deeds, And [join together]
In the mutual teaching of Truth, and of
Patience and Constancy.[103:1-3]

What Is the Islamic Movement? An Explanation

There are several individuals, groups and organizations who are actively
involved in Dawah activities. They are working individually and collectively
for an alternative civilization. They are collectively called Islamic
Movements. We know very well that those who are involved in Dawah
activities are inviting people to share their experiences to recognize and
accept Truth so that humanity can bring reform in life, family and society in
accordance with that Truth and enjoy success in this world and in the Next.
To achieve this civilizational goal, these individuals and groups have formed
Islamic movements. If this is the case then why these Islamic movements are
portrayed negatively? Why do these individuals and groups and Islamic
movements are considered fundamentalists? What they actually want to
achieve by the establishment of these movements? We need to know clearly
what in fact are the aims and objectives of the Islamic movements? We must
know all these before we proceed further.
Misunderstandings about Islamic movements
Therefore, it is generally assumed by Western scholars of modern Islamic
movements that they are anti-civilizational, irrationally anti-Western and
pretty much homogeneous and one-dimensional, exclusivists etc. Some refer
to them as a reactionary response to modernity, a socio-religious
phenomenon which emerged mainly in reaction to modern Western
intellectual, cultural, and political domination that resulted from Western
colonization of the Muslim world. Accordingly, Islamic revivalism is

interpreted as basically defensive and anti-modern.[1] According to W.

Montgomery Watt, the Islamic revival emerged as a result of the ulams
desire to enhance their power and social prestige.[2] All these views about
the emergence of the Islamic movement indicate a problem in the
intellectual training of these scholars and of their intellectual bias. Many of
them studied and analyzed the Islamic movements based on Western criteria
that are neither appropriate nor scientific. Karbal, for example, observes that
most of the works that have tried to trace the causes of Islamic resurgence
during the last three decades have been biased. [3]

Dawah and Purpose of Life

Because of their prejudice, they completely ignored the main issue
identified, debated, and discussed in detail by the founder intellectuals
of the Islamic movement: that the purpose of human life is to be the
vicegerents of God on earth, which demands efforts to guarantee justice,
security, peace, prosperity, happiness, freedom, equality, and civilizational
development in human societies. To fight against injustice, inequality,
poverty, illiteracy and slaveryboth physical and mentalis considered a
prerequisite for the establishment of justice. This has been the basic
argument and elan vital of the philosophy of the Islamic movement from its
initial stage to its maturity. [4] Intrinsic to this call is the emphasis that the
only way humanity can guarantee justice, security, peace, prosperity,
happiness and overall civilizational development is by submitting
individually and collectively in obedience to God and accepting His
Guidance and implementing it in life and society, for it is the Truth and the
only way of life truly suited to human nature. Mawdudi, an important
ideologue of the Islamic movement observes:
Whatever system of life will be planned for man in this
world, it must originate from certain metaphysical or
theological concepts. No scheme of life is possible
without a clear conception of man and the world in
which he lives. The question, how should man behave or
how should he act in this world, is closely related to the
questions: What is man? What is his position in this
world? And what kind of system is this universe with

which he should try to bring the way of his life in full

conformity? [5]
After raising these questions Mawdudi analyzed four possible metaphysical
and theological positions, namely atheism, polytheism, asceticism, and
Islam. For him, the fourth metaphysical doctrine is the one presented by all
the Prophets of God (peace be upon them all) from the earliest times. It
proposes that this world is created by God and He alone is its real Master
and sole Ruler. However, man is given the freedom to either choose the right
way as shown by God or his own way that enslaves him to his passions. [6]
The decisive factor that determines success or failure in this world and in the
Hereafter is whether or not man, by the right use of his faculty of reasoning
and intuition, recognizes God. [7] Having recognized God, it is also
imperative to submit to Him willingly by following His revealed guidance.
Thus, one of the main objectives of the Islamic movement is to invite man to
serve God, for that is the very reason of his existence.
I have only created jinns and men that they may serve
Me. [51:56]
The ultimate purpose of serving God is to seek His pleasure and blessings in
this world and in the Hereafter, as stated in the Quran:
And there is the type of man who gives his life to earn
the pleasure of God; and God is full of kindness to [His]
devotees. [2: 207]
After recognition of God, the focus of the Islamic movements is the social
project: serving God by working hard to establish justice and the other
previously mentioned constituents of civilizational development. That this is
not possible through man-made ideologies can be known by empirical
observation. It is only possible through the establishment of His DnalIslmas commanded by God in all aspects of life, familial, social,
economic, and political, from the individual to global levels. This
responsibility was entrusted to all the Messengers of God [peace be upon
them all], as is mentioned in the Quran:
It is He Who has sent His Messenger with Guidance and
the Dn [religion] of truth, that he may proclaim it over

all religion, even though those who associate others with

Allah may detest [it]. [61:9]
He has ordained for you the same Dn [religion] as He
enjoined on Noahthat which We have sent by
inspiration to youand that which We enjoined on
Abraham, Moses, and Jesus: to establish the religion and
not be divided therein. [42:13]
After the Prophets, this responsibility has been bestowed upon the followers
of the last prophet, Muhammad [peace be upon him]: to continue the
mission of the Prophets. And the Prophetic mission is nothing except to
establish justice, security, peace, prosperity, happiness for all. God said in
the Quran:
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. [3:104]
Because of the performance of this duty by the followers of the last Prophet
Muhammad [peace be upon him], it is said in the Quran:
You are the best of people brought forth for mankind,
enjoining what is right, forbidding what is wrong, and
believing in Allah. [3:110]
God had made it clear earlier that He has appointed the followers to perform
this duty:
We appointed you to be the community of the middle
way, so that you might be witnesses before all mankind
and the Messenger might be a witness before you.
[2:142]
Mawdudi, referring to these verses of the Quran, observed that fulfillment of
their requirements demands an organized, collective effort. [8]
The collective nature of this effort is highlighted in the following verse:

O you who believe! Shall I lead you to a bargain that will

save you from a grievous penalty? [It is] that you believe
in Allah and His Messenger and strive [your utmost] in
the Cause of Allah with your wealth and your lives. That
will be best for you, if you but knew. [61:10-11]
Dawah as the Universal Mission Towards Mankind
The establishment of the Islamic movements in the modern world needs to
be comprehended and appreciated in terms of the universal mission of Islam
to mankind. It is unfortunate for mankind that the movements which are
working with such universal objectives and a comprehensive program of life
pertinent to all times, including the modern and postmodern, and to all the
placesthe east and the westand for all races and nationalities, are
portrayed by Western-minded scholars as fascist, irrational, anti-modern and
anti-Western. For example the author of The Politics of Social Change in the
Middle East and North Africa, observes:
The neo-Islamic totalitarian movements are essentially
fascist movements. They concentrate on mobilizing
passion and violence to enlarge the power of their
charismatic leader and the solidarity of the movement.
They view material progress primarily as means for
accumulating strength for political expansion, and
entirely deny individual and social freedom. They
champion the values and emotions of a heroic past, but
repress all free critical analysis of their past roots or
present problems.[9]
Edward Djerejian, former Assistant Secretary of State for Near Eastern and
South Asian Affairs, who was earlier quoted for his positive remark about
Islam, expressed suspicion about the democratic role of the Islamic
movements. He characterized them as those who would use the democratic
process to come to power, only to destroy that very process in order to retain
power and political dominance. [10]
The Islamic movements are neither against the West nor the East, because
both the East and the West belong to God. Nasr has rightly observed that:

Too often in the present day scholarship in the West

concerning what is usually called 'fundamentalist' or
'revivalist' Islam, attention is focused upon figures and
movements which are based on emotional and
sentimental reactions against the evils and injustices
prevalent throughout the World, including Dar-al-Islam.
Much less attention has been paid to the intellectual
response that has issued from certain quarters to the
challenges of modernism, and which has sought to
provide an Islamic answer not simply by shouting
slogans but by having recourse to the rich Islamic
intellectual tradition and the use of logic and reason as
commanded by the Quran and inspired traditional
commentaries. [11]
Robert Fernea in a foreword to The Islamic Movement in North Africa, by
Francois Burgat and William Dowell, makes the following observations:
This book is one of the first to lay before readers the
complex, contested nature of this new Islamic political
articulation and the practice it advocates. We are invited
to overhear and try to understand a new form of political
discourse, a discourse which rejects the epistemological
foundation on which both Western democracy and
Western imperialism have been based and which replaces
that foundation with words, concepts, images and
metaphors drawn from Islam.[12]
He further observes that it is our responsibility to understand what is
happening rather than negatively labeling as 'Islamic fundamentalism' this
new discourse and, in opposition, blindly supporting sectarian governments
that use familiar terms and make comfortable promises to Western
governments. [13]
Dawah and Its Features
The Islamic movement is distinctive in various ways from other movements
and even from other Islamic parties and organizations. It is distinct in its
philosophy, methods and objectives as well as in its programs and policies. It
is basically an ideological and intellectual movement inspired by the

teachings of Islam. Commenting on the usage of the term Islamic

movement, Khurram Murad observes:
The term Islamic movement has come in vogue quite
recently during the last half century or so. Various
Islamic scholars and thinkers of our times and the
movements like Jamaat-e-Islami of Indian sub-continent
and Muslim Brotherhood of the Arab World are mainly
responsible for bringing this term into common usage.
After the Islamic Revolution in Iran in 1979 the term
Islamic movement has become more widely known and
even the non-Muslim world has started to use it more
frequently. However, the idea of the Islamic movement is
inherent in the very nature of Islam, in its very purpose
and core. In some form or another it has been an integral
part of Muslim life and its aspiration. Indeed the whole
life of the prophet Muhammad can be described as an
Islamic movement.[14]
The Islamic movement is comprehensive in nature. It is neither political nor
social nor spiritual nor even a religious movement in the restricted sense of
the word 'religion'. It is an all-embracing movement based on an allembracing conception of Islam which makes no separation between the
spiritual and mundane aspects of life. It embraces all activities, social,
intellectual, spiritual, moral, educational, political, and scientific. It is
dynamic because whenever and wherever injustice and oppression prevail,
the Islamic movement continues its efforts to eliminate these vices by
establishing Islam, which will realize peace in society. It is a movement for
emancipation of people from the clutches of greed, the abuse of power and
unhealthy desires. In this sense, it is not a national, racial, lingual, or ethnic
movement; rather it transcends all such limited categories and is, hence,
cosmopolitan and universal. It is a civilizational movement which strives to
establish Islamic civilization based on Islamic arts, culture, economics,
politics, science and technology. It is also a movement for sustainable
development based on its own Islamic paradigm of knowledge and
worldview. After having established the Islamic civilization, the Islamic
movement would not disappear, but rather it would continue its efforts to
maintain and sustain the Islamic civilization. The Islamic movement in the
broadest sense, includes all individuals and groups seeking to change their
societies by deriving their ideology from Islam. While these groups and

individuals differ in methods, approaches, styles, and substantive issues,

they agree on the positive worth of Islam and the relevance of its basic
concepts and values to the contemporary world. They want to shift the frame
of reference in the public realm to one in which Islam, in its various
interpretations, is a major shaping force. [16]
The Islamic movement, therefore, differs from other Islamic organizations
which confine their efforts only to the private domain of life and tend to
ignore the public realm. The founder of the Muslim Brotherhood of Egypt,
Hasan al-Banna, explained the comprehensive nature of the Islamic
movement:
Islam is doctrine and worship, nationhood and
citizenship, religion and state, spirituality and action, the
Quran and the sword. [17]
He further emphasized and instructed the workers of the Movement in the
following words:
Bear in mind that you have two fundamental goals. One,
that the Islamic fatherland be freed from all foreign
domination, and two, that a free Islamic State may arise
in this free fatherland, acting according to the precepts of
Islam, applying its social regulations, proclaiming its
sound principles, and broadcasting its mission to all
mankind.[18]
It is a matter of fact that the establishment of Islamic state and government
are integral to the objectives of the Islamic movement. However, it does not
mean that the Islamic movement seeks domination and hegemony of a
particular religion. The leaders of the Islamic movements argue that
Muslims cannot follow Islam in its totality and bring positive results for the
benefit of mankind unless they establish a state based on the principles and
teachings of Islam. Mawdudi explains:
By translating its [Islamic] ideals and practices, its norms
and values, its rules and laws, into public policies and
programmes, such a state would demonstrate how the
Divine guidance leads to equity and justice, reform and
upliftment, caring and efficient administration, social

welfare, peace and order, high standards of morality in

public servants, virtue and righteousness in internal
policies, honesty in foreign policies, civilized conduct in
war, integrity and loyalty in peace. [19]
All this is achieved because it is demanded by God. The Holy Quran
instructs the followers thus:
O you who believe! Stand out firmly for Allah as
witnesses to fair dealing, and let not hatred of others
make you swerve to wrong and depart from justice. Be
just; that is nearer to piety. And fear Allah, for Allah is
well-acquainted with all that you do. [5: 8 ]
Judge between them by what Allah has revealed, and
follow not their vain desires. [5:49]
...If any do fail to judge by [the light of] what Allah has
revealed, they are [no better than] disbelievers. [5:44]
Another important feature of the modern Islamic movement is its emphasis
on the intellectual advancement of Muslim scholars and leaders so that they
may lead modern societies intelligently and skillfully. Mawdudi argued that
it is the law of nature that a nation which applies its
mind and forges ahead in the field of discovery and
research, leads sooner or later in material progress and
development as well. A nation which becomes stale and
dormant in the intellectual field is not only doomed to
decline mentally, but also starts losing materially. [20]
Dawah and Civilizational Development
He further asserted that the establishment of Islamic civilization is not
possible without producing Islamically oriented intellectuals and scholars.
He, therefore, invited scholars and intellectuals to work out a new
philosophy based on the Quranic method of scrutiny, and observation and
research of pure Islamic thought. They should erect a thoroughly new
structure of natural science on the foundations laid down by the Holy
Quran. [21] They should also present Islamic culture and civilization with

clarity of thought and intellectual arguments. The Islamic movement,

therefore, cannot be characterized as anti-intellectual. It emphasizes an
intellectual approach to the problems of life. Islam, in fact, is presented in a
simple yet highly logical and rational manner. Thus, a new spirit of enquiry
and curiosity based on rational and empirical understanding of the nature of
man and society is being developed. This spirit of enquiry is deeply rooted
in the revelation. In reality, the modern Islamic movement transcends
emotional and fanatical sentiments. Many of its policies and programs are
the result of deep analysis and profound reflections.
Along with this intellectual approach, the need for the moral and ethical
development of individual personality is also emphasized. Mawdudi argues
that man's success or failure, advance or decline, no doubt depends on both
material and moral factors, but a deeper analysis reveals that it is the moral
dimension which is the most decisive.[22] That is the real source of power.
This is not to deny the legitimate role and importance of arts and science and
the other means of material progress. Mawdudi, therefore, emphatically
contended that to make a nation strong and vital, along with high-rise
buildings, rapid communication, fine arts, factories and colleges, sound
spiritual principles must be firmly rooted in the hearts of its citizens. These
three factors (soundness of principles, firmness of belief and the domination
of these principles over practical life) play the same role that solid
foundations, firm walls and strong pillars play in the strength of a building.
[23] The Quran says:
Allah has promised to those among you who believe and
work righteous deeds, that He will surely grant them
succession [to authority] upon the earth just as He
granted it to those before them. [24: 55]
A nation or community will emerge as a leading power only on the strength
of its faith, piety, fair dealing and sound moral character along with material
and technological advancement. High moral standards, strong character and
lofty ideals are sorely lacking in modern nations. The Quran says:
So set your face steadily and truly to the faith as one by
nature uprightthe nature of Allah in which He has
created mankind. [Let there be] no change in the
creation of Allah. That is the correct religion; but most
among mankind know not . [30:30]

In fact, for Islam, material prosperity is not separated from morality and
spirituality since Islam embodies all aspects of life. As Iqbal says, Islam,
recognizing the contact of the ideal with the real, says 'yes' to the world of
matter and points the way to master it with a view to discover a basis for a
realistic regulation of life. [24]
The primary focus of effort, however, of the Islamic movement has remained
the establishment of an Islamic state as a religious duty as well as a
practical necessity.
Islam is incomplete without the Islamic State. In the
sense that the struggle of the Islamic movement to
establish the Islamic State is at the very heart of the
Sunnah of the Prophet, participation in the Islamic
movement is a duty obligatory on every Muslim. Thus,
while the Quran and the Sunnah of Prophet Muhammad
[peace be upon him] are the constant values in Islam, the
Islamic State and the Islamic movement are the dynamic,
growing, developing, changing, acting, reacting, and
retroacting variables. This unique combination of
constant values and dynamic factors makes Islam a most
versatile and effective instrument of change. [25]
Mawdudi explained the need for the Islamic State thus:
The objective of the Islamic movement, in this world, is
revolution in leadership. A leadership that has rebelled
against God and His guidance and is responsible for the
suffering of mankind has to be replaced by a leadership
that is God-conscious, righteous and committed to
following Divine guidance.Whenever corruption is let
loose in the world, whatever injustice is done, whenever
tyranny or oppression exists, whatever poison flows in
the veins of human culture, economic life and politics,
whatever misuse of resources and human knowledge for
destruction instead of welfare and enlightenment there
may be, the reason is bad leadership. [26]
He further argued that the aims of Islam

cannot be realized so long as power and leadership in

society are in the hands of disbelieving rulers and the
followers of Islam confine themselves to worship rites,
that too depending on the often arbitrary patronage and
support of those very rulers. Only when power in society
is in the hands of the believers and the righteous can the
objectives of Islam be realized. [27]
A true Islamic state is based on a constitution, rule of law, consent of the
people, consensus and consultation. That means everybody should
participate in the process of political development. The aim is to establish
popular legitimate government to ensure political progress within an Islamic
paradigm. The Islamic movements, with the support of the masses, really
want the end of corrupt, arbitrary, authoritative, and unpredictable rule and
the imposition of the rule of law and responsible government [28]
dedicated to the welfare of all the sections of the society. Due to this
approach of the Islamic movements, Robert Gates, the former director of the
CIA, made the following observation to the House Foreign Affairs
Committee:
I am not ready yet to concede that Islamic
fundamentalism is, by its nature, anti-Western and antidemocratic. There are some fundamentalist elements in
the regionthey're not in powerthat are not
necessarily that way. And I think that it's also an
evolution. [29]
In short, with the emergence of Islamic movements a new spirit of
intellectual, moral, spiritual, and political awakening is developed among the
people. A method of change in the personality of an individual is adopted,
which is followed by a change in the family, then in localities, communities,
governments, states, and the world at large.
Although the term Islamic movement only gained currency recently, its
existence can be traced back to the Quranic concept of al-mthq [the
Covenant] that was taken by God from the progeny of Adam (peace be upon
him), even prior to the physical existence of man on this earth. The Quran
says:

And [remember] when your Lord brought forth from the

Children of Adamfrom their loinstheir descendants
and made them testify concerning themselves, [saying to
them], Am I not your Lord? They said, Yes, we have
testified. [7:172]
This Covenant of man with God that He is his Rabb (Lord is not an
equivalent of Rabb, which has a more comprehensive meaning) is the
preamble to the Islamic movement and its origin. It is the same Islamic
movement that was borne by the first man and the first Prophet, Adam,
[peace be upon him] and continued by all the Prophets, the last being
Prophet Muhammad [peace be upon him].

Responsibility of Lovers of Truth

As mentioned earlier, it is now the responsibility of the followers of Islam to
continue the Islamic movement vis--vis humankind. However, since every
age poses its own problems, issues, and challenges, the Islamic movement
must address these problems, issues and challenges and present its own
stance wherever required. It does not, however, mean that it should be
understood merely in terms of the challenges of modernity. The Islamic
movement, with its own philosophy of an integrated system of life based on
Tawd, poses a challenge to the present and the future, to all modern and
postmodern societies. Furthermore, since Islam by its nature and teachings is
dynamic, universal and practicable, the Islamic movement must possess the
same characteristic features. It was, it is, and it will be modern for all time,
guiding societies towards progress and development free from social and
moral crises. The Islamic movement must also be innovative and creative,
since it addresses the issues of every age and creates its own solutions while
keeping itself to the spirit of the Quran and the Sunnahdivine dynamics of
human civilization. Hence, the response of the Islamic movement to present
problems is not reactionary but rather factionary. Islam is both faith and
action. Faith should be manifested through action; and action based on faith
cannot be a mere fleeting reaction based on emotions like resentment, grief
and guilt. Rather, it is solid and constructive, transcending pride and bias,
since it originates from fair and good intentions for all mankind. The
upholders of modernity and post-modernity portray the Islamic movement as

reactionary and anti-modern in order to belittle it. However, according to

some other scholars,
the Islamic movement is not the latest reaction against
modernity of an underdeveloped people led by fanatics
whose beliefs are incompatible with democracy. The
Islamic movement is a complex and diffuse social and
political movement, with some radical branches,
consciously developing a substantive critique of the
existing power structure. It is the refusal of the ruling
elites and their supporters at home and abroad. [30]
Here, at this stage, one can raise a question: If Islam and the Islamic
movements are so dynamic, then why are Muslims so backward? The
answer is simple. Muslims are backward because Muslims are neither ruled
by Islam nor led by authentic Islamic leadership. Muslims have gone away
from the teachings of Islam, therefore, they are undeveloped and backward.
The Islamic movement is urging them to practice Islam so that they can
achieve development free from crisis, crimes and chaos. Islam and the
modern Islamic movements are not at all responsible for Muslims decline.
Modern societies, on the other hand, are true embodiments of modernity,
hence the manifestations of crisis, crime, chaos, violence, and terror.
Acknowledging the spiritual content and historical perspective of the Islamic
movement, it is defined as the struggle of the Muslims to establish,
maintain, develop, defend, extend or reestablish the Islamic state as an
instrument to enjoin good and forbid evil for the welfare and happiness of
all mankind in this world and in the Hereafter. [31] It is also described as an
organized struggle of Muslims to change the existing unjust society, its
unjust systems and sub-systems into an Islamic society based on the Quran
and the Sunnah of the Prophet and thereby restore Islams role as a code of
life, supreme and dominant, especially in the sociopolitical spheres.
In view of the above facts, the Islamic movement should not be viewed as a
political movement alone. Political movements are limited to a political
agenda and goals and are always under pressure to produce short-term
results. They do not emphasize intellectual, moral, and spiritual development
of the individual and society. The Islamic movement, as mentioned earlier,
addresses all the issues of human life, both at the individual and collective
levels. Above all else, it is a clarion call to mankind to submit to none but

God. It is primarily a purpose-based movement which makes people

conscious of their sublime purpose of life: performance of vicegerency
through forbidding vices and promoting virtues. It is a movement which
emphasizes the need for ijtihd and intellectual development based on
Quranic wisdom and the Prophetic traditions. It is quite clear to the Islamic
movement that
only an intellectual revolution that is guided and
generated by Islam alone can provide the world with the
moral foundations necessary to sustain a new world
civilization for mankind. The new world civilization
must deliver and guarantee adl [justice] to all peoples,
races, cultures, and traditions whatever their stages of
social, political and economic development. The Western
civilization has not only failed to deliver such justice, it is
still determined to retain and expand its parasitic and
exploitative domination and control over all the people of
the world and their resources. [32]
Dawah and New Challenges
The need of the hour is a global intellectual revolution. Whether the modern
Islamic movement is capable of generating such an intellectual revolution is
a crucial question. Is it capable of guiding humanity towards the true
purpose of life while overcoming the legacy of colonialism and Western
domination? The future of mankind depends on it. The Islamic movement in
its initial stage, no doubt, did pose an intellectual challenge to both the
traditional outlook on life and modern Western domination. It threatened the
intellectual supremacy of modern Western thought and restored confidence
and commitment among scholars and intellectuals for the viability of Islam
as a basis for building civilization. It reformed Muslim thought and action
based on the internal dynamics of Islam. But the early vigour has faded, and
many workers of the Islamic movement now seem to lack intellectual
dynamism, which is not a good sign. How many of them are really
responding intellectually to the internal and external challenges? This
dangerous phenomenon poses a problem for the future of the Islamic
movement. In our view, stagnation in the thinking process of the
movements intellectuals has replaced intellectual curiosity and dynamic
thought. It is imperative for the Islamic movement to critically assess its
own programs and policies and use scientific methods of social enquiry to

examine and analyze the current problems and issues of both the Islamic
movement and the society at large. The Islamic movement has to create an
environment of intellectual discourse within its ranks and make provisions
for the growth of intellectual activities among its scholars and workers. Such
activities should be recognized as fundamental for achieving the goals of
Islam and the Islamic movement, yet some of those associated with the
movement belittle them. Intellectual growth, academic research, inferences,
interpretations and ijtihd are necessary tools to maintain the dynamic spirit
of Islamic thought and action. The Ummah needs scholars and intellectuals
who can acquire knowledge directly from the Quran and the Sunnah to guide
it on the right path. The Islamic movement needs highly qualified,
knowledgeable, skilled, prudent leadership that loves and practices Islam.
Such leaders should not only have profound knowledge of Islam but of
modern natural and social sciences. These should be wielded within a
framework of Islamic critical thinking to thoroughly study the problems and
issues of modern day life. Intellectual qualities must be tempered with sound
moral character and spirit. Without losing sight of the basic vision and
framework, they should develop new thinking and new means and methods
to face the new challenges. There is a need for new literature to address
globalization, postmodernism and other rising challenges. No nation or
community, whether they are a minority or the majority, can afford to remain
aloof and unaffected by new thoughts and issues for long. It is only natural
for the people to discard any leadership that fails to guide them through the
constantly changing landscape of intellectual and practical issues and
problems. The lack of dynamic and capable leadership gives rise to many
questions: How can we attract people to the cause of Islam? How do we
convince people that we can lead them intellectually, economically, and
politically? Why should the majority of the people believe that we can do a
better job than the secular leaders?
Another important intellectual issue pertains to the basic approach for
dealing with the problems of the Islamic movement and society. A
systematic and orderly methodology is needed. The Islamic movement
should differentiate between side issues and main issues. Its comprehension
and analysis of problems should start with the principles of the Quran and
the Sunnah of the Prophet. Then it should go to the various interpretations of
the Quran and the opinions of the jurists and then of other scholars.
Mawdudi asserted that this order should not be changed or reversed. If we
introduce any change in this order, it will lead us to stagnation and decline.
[33] We must understand that human wisdom and knowledge is always

subject to human limitations. Therefore, the views and strategies of earlier

leaders and scholars should not be regarded as unchallengeable laws carved
in stone. It is important to rethink problems as circumstances change in order
to develop new policies and programs. If we objectively examine our present
state of affairs we hardly find any creativity in our Islamic thought. If we are
able to think afresh and develop new programs and policies, it should indeed
lead us to the vanguard. However, not every new thought is positive simply
because its new. Some recent trends in Islamic activism have veered into
extremism that has created confusion and chaos, whereas Islam endorses the
middle path between extremes.
Endnotes
1. This kind of view is expressed by many scholars. See for example, R.
H. Dekmejian, Islam in Revolution: Fundamentalism in the Arab
World (New York: Syracuse University Press, 1995); Issa Boullata,
Trends and Issues in Modern Arab Thought (Albany: State University
of New York Press, 1990); Nabeel Jabbour, The Rumbling Volcano:
Islamic Fundamentalism in Egypt (California: Mandate Press,
Pasadena, 1993); Gilles Keppel, The Revenge of God: The
Resurgence of Islam, Christianity and Judaism in the Modern World
(Cambridge: Polity Press, 1994).
2. See W. Montgomery Watt, Islamic Fundamentalism and Modernity
(London: Routledge, 1988).
3. Mohamed Karbal, Western Scholarship and the Islamic Resurgence
in the Arab World, The American Journal of Islamic Social Sciences,
vol. 10, no.1 (Spring 1993), p. 50.
4. See, for instance, Sayyid Abul A'la Mawdudi, A Short History of the
Revivalist Movement in Islam (Delhi: Markazi Maktaba Islami, 1992);
Maulana Sadruddin Islahi, Islamic Civilization: Real Perspective,
translated by Israr Ahmad Khan (Kuala Lumpur: Golden Books
Centre, 1997).
5. Mawdudi, ibid., p. 15.
6. Ibid., p. 25.
7. Ibid., p. 26.

8. Mawdudi, S.A.A., Witnesses unto Mankind: The Purpose and Duty of

the Muslim Ummah, edited and translated by Khurram Murad (Delhi:
Markazi Maktaba Islami, 1992), p. 46.
9. M. Halpern, The Politics of Social Change in the Middle East and
North Africa (Princeton: Princeton University Press, 1963), p. 135-6.
10.Quoted by Martin Kramer, Arab Awakening & Islamic Revival: The
Politics of Ideas in the Middle East (New Brunswick and London:
Transaction Publishers, 1996), p. 227.
11.Seyyed Hossein Nasr, Foreword, in Muhammad Baqir As-Sadr, Our
Philosophy, translation, introduction and notes by Shams C. Inati
(London and New York: The Muhammadi Trust, KPI, 1987), p. ix.
12.Robert Fernea, Foreword, in Francois Burgat and William Dowell,
The Islamic Movement in North Africa (Austin: Center for Middle
Eastern Studies, University of Texas, 1993), p. ix.
13.Ibid., p. x.
14.Khurram Murad, Islamic Movement in the West: Reflections on some
Issues, (Leicester: The Islamic Foundation, 1981), p. 3.
15.Kalim Siddiqui, In Pursuit of the Power of Islam, compiled and edited
by Zafar Bangash, (London: The Open Press), 1996, p. 142.
16.Najib Ghadbian, Democratization and the Islamist Challenge in the
Arab World (Oxford: Westview Press, 1997), p. 59.
17.Quoted by Najib Ghadbian, ibid., p. 60.
18.Hasan al-Banna, Six Tracts of Hasan al-Banna (Kuwait: International
Islamic Federation of Student Organizations, n.d.), p. 63.
19.Mawdudi, S.A.A., Witnesses unto Mankind, op. cit., pp. 32-33.
20.Mawdudi, S.A.A., West vs. Islam, English version by S. Waqar Ahmad
Gardezi and Abdul Waheed Khan (Delhi: International Islamic
Publishers, 1991), p. 2.
21.Ibid., p. 16.

22.Mawdudi, S.A.A., The Islamic Movement: Dynamics of Values,

Power and Change, edited by Khurram Murad (Leicester: The Islamic
Foundation, 1984), p. 94.
23.Mawdudi, S.A.A., West vs. Islam, op. cit., pp. 238-240.
24.Muhammad Iqbal, The Reconstruction of Religious Thought in Islam
(New Delhi: Kitab Bhavan, 1994), p. 10.
25.Kalim Siddiqui, op. cit, p. 145
26.Mawdudi, S.A.A., The Islamic Movement, op. cit., p. 71.
27.Ibid., p. 79.
28.Martin Kramer, op. cit., p. 266.
29.Quoted by Martin Kramer, ibid.
30.Najib Ghadbian, op. cit., p. 59.
31.Kalim Siddiqui, op. cit., p.146.
32.Ibid., p. 148.
33.Mawdudi, S.A.A., West vs. Islam, op. cit., p. 181.