INTRODUCTION OF DAWAH

INTRO:-

The Arabic term da‘wah is derived from the verb دعا da‘aa which means “to call; to
invite; and to supplicate, i.e. to call on God”. It is used to refer to the act of conveying or
calling people to the message of Islaam. In that context it is a contraction of the phase adda‘
wah ilallaah (calling to Allaah).
قُلْ هذِهِ سبِيلي َأد  عواْ إِلَى اللهِ علَى بصِيرةٍ
“Say: This is my way and I invite to Allaah with certain knowledge ...”
(Soorah Yoosuf, 12: 108)


VIRTUES OF DAWAH:-

Da‘wah was the basic mission of the prophets of God. They were raised up among their
respective people to call them to the worship of Allaah alone and to abandon the worship
of the various false gods that they had invented.
ولَقَد بعثْنا فِي كُلِّ ُأمةٍ ر  سولاً َأنِ اعب  دوا اللهَ واجتنِبوا الطَّا ُ غوت
“I have sent to every nation a messenger [proclaiming:] Worship Allaah and avoid
the [worship of] false gods.” Soorah an-Nahl, (16): 36
There are numerous verses in the Qur’aan which describe how the former
prophets invited their people to Allaah. These stories serve as examples to the last
Prophet (r) and his followers. Furthermore, there are a number of other verses in which
Allaah specifically exhorts the Prophet (r) to convey the message of Islaam to people.
واد  ع إِلَى ربك ولاَ ت ُ كون  ن مِن الْ  مشرِكِين
“Call to your Lord and do not be among the pagans.”
Soorah al-Qasas, (28): 87
Consequently, Allaah praises those who engage in this noble endeavor as being the best
in speech.
ومن َأحس  ن قَولاً مِ  من دعآ إِلَى اللهِ وعمِلَ صالِحا وقَالَ إِننِي مِن الْ  مسلِمِين
“Who is better in speech than one who calls to Allaah, does righteous deeds and says
indeed I am among the Muslims.” Soorah Fussilat, (41): 33
The best words that any human being can speak are words of guidance inviting
people to the purpose of their creation; the worship of God. This being the case, the
reward for giving da‘wah must be tremendous. Thus, it is no surprise to find that the
Prophet (r) addressed the great reward for this righteous pursuit saying,
(( من دلَّ علَى خيرٍ فَلَه مِثْ ُ ل َأجرِ فَاعِلِهِ )).
“Whoever directs someone to do good will gain the same reward as the one who does
good.”1
He was also reported to have said,
(( من دعا إَِلى هدى كَانَ َله مِن ْالأَجرِ مِثْ ُ ل ُأ  جورِ من تبِعه لاَ ينُق  ص ذَلِك مِن ُأ  جورِهِم
1 Sahih Muslim, vol. 3, p. 1050, no. 4665.
شيئًا)).
“Whoever calls to guidance will receive the same reward as the one who follows him
without any decrease in the reward of [his follower].”2
As a show of divine grace, Allaah has promised that every good deed would be
rewarded tenfold and more.3 According to the Prophet (r), one who guides others to do
good deeds gets a reward equivalent to their reward for doing good. Consequently,
people guided to righteousness earn, throughout their lives, good deeds for those who
guided them. Such an immeasurable reward is specifically granted to those involved in
the prophetic mission of da‘wah.
As an illustration of the magnitude of the reward for guiding others to Islaam, the Prophet
(r) was also reported by Sahl ibn Sa‘d as saying:
(( َلأَنْ يهدِي اللَّه بِك ر  جلاً خير َلك مِن َأنْ ي ُ كونَ َلك حمر النعمِ )).
“For Allaah to guide someone by your hand is better for you than having red camels.”4
Camels were considered the most valuable property in ancient Arabia and the red variety
was the most prized of all. Consequently, the Prophet (r) here indicates that guiding
others to the truth is worth more than our most prized possessions in this world. This fact
is further reiterated in Chapter al-‘Asr where Allaah declares humankind in a state of loss
with the exception of “those who advise each other with truth.”5
Allaah also hinged the label of honor, “best of humankind,” granted to the
Muslim nation on the fulfillment of their da‘wah-duty of calling humankind to
righteousness and prohibiting sin among them.
كُنتم خير ُأمةٍ ُأخرِجت لِلناسِ تأْم  رونَ بِالْمع  روفِ وتنهونَ عنِ الْ  منكَرِ وتؤمِنونَ بِاللهِ
“You are the best nation raised up for humankind. You enjoin righteousness, forbid
corruption and you believe in Allaah.” Soorah aal-Imraan, (3): 110
Thus, the Muslim nation has been given the status of the best nation because of their
belief in Allaah, their promotion of morality and their opposition to vice. If they fail to
believe in Allaah by applying the Sharee‘ah in their governments and promote vice by
permitting ribaa based economies, the production of alcohol, and the spread of lewdness,
they may sink below the worst of disbelieving nations. Consequently, Muslim nations top
the list of the most corrupt nations on earth today. Muslim students in Bangla Desh riot
annually for the right to cheat in their exams.

OBLIGATION OF DAWAH:-

Calling to Allaah is generally considered by scholars of Islaam as an obligation on every
Muslim according to their abilities. It has been instructed by Allaah in the Qur’aan and by
Prophet Muhammad (r) in his Sunnah. With regard to its obligation, Sh. Ibn Baaz said
the following:
“Da‘wah is an obligation on everyone who has the ability, from scholars
to Muslim rule


2 Sahih Mu3 Soorah al-An‘aam, 6: 160.
3 Soorah al-An‘aam, 6: 160.
4 Sahih Al Bukhari, vol. 4, pp. 156-7, no. 253.
5 Soorah al-‘Asr, 103: 3.slim, vol. 4, p. 1406, no. 6470.



and missionaries, until the message of Islaam reaches every corner of the
earth in the various languages of the people. This is the type of
propagation that Allaah has commanded. He, Most High, instructed His
Prophet (r) [to disseminate the message of Islaam as follows]:
يأَيها ال  ر  سو ُ ل بلِّغْ مآ ُأنزِلَ إِلَيك مِن ربك
“O Messenger, convey what was revealed from your Lord.”
(Soorah al-Maa’idah, 5: 67)
Thus, it was obligatory on the Messenger (r) to deliver the message in the
same way that it was obligatory on all the messengers of God – peace and
blessings of Allaah upon them and upon all who follow them in conveying
the message.
…Therefore, it is obligatory on the whole nation, from rulers and scholars
to businessmen and others to convey this religion from Allaah and His
Messenger (r), and explain it to people in their various languages.”6
However, scholars have made a distinction between the individual obligation of da‘wah
and the community obligation. Sh. Ibn Baaz stated the following:
There are two levels of Da‘wah to Allaah: The first is Fard ‘ayn (an individual
obligatory duty) and the second is Fard kifaayah (a collective obligatory duty). It
is Fard ‘ayn on you when no one in [your] country, region or tribe takes up the
responsibility of enjoining good and forbidding evil, if you have knowledge. It
becomes obligatory on you specifically to give da‘wah, to enlighten people to the
rights of Allaah, to command what is good and prohibit evil. However, if there
are present those who give da‘wah teach people and guide them, then it would be
sunnah and not obligatory for others who also have knowledge of the Sharee‘ah.7
Regarding the obligation of da‘wah in this age, Sh. Ibn Baaz also said:
“At a time when there is a shortage of callers, when evil is prevalent and
ignorance dominates, da‘wah becomes fard ‘ayn on everyone according to
their ability.”8
Proof for the community obligation of da‘wah can be found in the following verse and
others similar to it:
ولْت ُ كن مِن ُ كم ُأمةٌ يد  عونَ إِلَى الْخيرِ ويأْم  رونَ بِالْمع  روفِ وينهونَ عنِ الْ  منكَرِ وُأولَئِك ه  م الْ  مفْلِ  حونَ
“Let there arise among you a group inviting to all that is good, enjoining
righteousness and forbidding evil. Those are the successful ones.”
(Soorah Aal ‘Imraan, 3: 104)
Allaah states that a group of the believers should shoulder the responsibility of promoting
virtue and prohibiting vice in the society. Because religion is not merely a personal affair
as perceived in the secular West, it forms the very fabric of society. Policing the society
should not be left up to the government alone but should be shared by members of the
communities which constitute the society.
On the other hand, the individual obligation of da‘wah can be seen indicated in
the following verse:
6 Words of Advice Regarding Da’wah, pp. 47-8.
7 Words of Advice Regarding Da’wah, p. 18.
8 Ibid., p. 20.
ُاد  ع إِلَى سبِيلِ ربك بِالْحِكْمةِ والْموعِظَةِ الْحسنةِ
“Call to the way of your Lord with wisdom and good preaching.”
(Soorah an-Nahl, 16: 125)
The Prophet (r) is personally addressed in this verse and by extension all individual
believers are instructed to invite people to Islaam. In case this instruction was perceived
as limited to only certain individuals like scholars or groups, the Prophet (r) himself
broadened the scope of responsibility by making it the individual responsibility of
everyone who had any knowledge saying:
(( بلِّغوا عني ولَو آيٌة )).
“Convey from me, even if it be only a single verse.”9
Every Muslim must learn some verses or chapters of the Qur’aan for their daily prayers.
Among the shortest and most popular chapters is Soorah al-Ikhlaas which states: “Say:
He is Allaah the Unique, Allaah the Self-subsistent. He did not give birth nor was He
born. And nothing is similar to Him.” Every one of these verses contains a crucial
message about Allaah about which most religions are ignorant. Each verse clearly
distinguishes God, the Creator, from His creatures. The vast majority of Muslims knows
this short chapter and can share its messages to the idolatrous world around them.
Consequently, virtually no one is excused from giving some da‘wah.
Furthermore, whenever the Prophet (r) addressed people, he used to say:
(( لِيبلِّغ الشاهِ  د الْغائِب فَإِنَّ الشاهِد عسى َأنْ يبلِّغَ من هو َأوعى َله مِنه )).
“Let those present convey what they heard to those absent. For, perhaps he may inform
one better able to understand it than him. ”10
Allaah’s Curse
In order to stress the gravity of da‘wah as a duty on Muslims, Allaah warned
those who did not fulfill their responsibility in this regard of His curse and the curse of all
His creatures.
إِنَّ الَّذِين يكْت  مونَ مآ َأنزلْنا مِن الْبيناتِ والْ  هدى مِن بعدِ ما بيناه لِلناسِ فِي الْكِتابِ ُأولَئِك يلْعن  ه  م اللهُ
ويلْعن  ه  م اللاَعِنونَ
“Indeed those who hide the clear messages and guidance that I have revealed after I
have made it clear to people in the scripture; those are cursed by Allaah and cursed
by all who curse.” Soorah al-Baqarah, (2): 159
The Prophet (r) further stressed the gravity of the sin of hiding knowledge
saying:
(( من كَتم عِلْما مِما ينفَ  ع اللَّه بِهِ فِي َأمرِ الناسِ َأمرِ الدينِ َألْجمه اللَّه يوم الْقِيامةِ بِلِجامٍ مِن
النارِ )).
“Whoever hides knowledge by which Allaah benefits people in their affairs of religion,
Allaah will bridle him on the Day of Resurrection with a bridle from the Hellfire.”11
9 Sahih Al-Bukhari, vol. 4, p. 442, no. 667.
10 Ibid., Kitaab: al-‘Ilm; Baab: Rubba Muballagh.
To have knowledge of Islaam but not convey it to others constitutes “hiding
knowledge.” Hiding knowledge may be a deliberate act wherein a person has the
intention to keep the knowledge away from other people. This may occur in cases where
people are asked about Islaam but refuse to reveal its teachings due to racial or tribal
concerns. For example, in years past, some Indians of Guyanese or Trinidadian origin
refused to teach African Guyanese and African Trinidadians due to their racist belief that
Islaam was only for Indians. Likewise, some African Americans following the racist
doctrines of the “Nation of Islam” or influenced by them have refused to explain Islaam
to European Americans as they considered them to be devils or simply the enemy. Hiding
knowledge may also be a passive unintentional act whereby a person has the knowledge
but neglects to convey it due to reasons of shyness or feelings of inferiority. An example
of passive hiding of knowledge may be found in the case of many immigrant Muslims
who live, study, and work among non-Muslims for many years without ever saying a
single word to them about Islaam.
11 Sunan Abu Dawud, vol. , p. , no. , Sunan Ibn-I- Majah, vol. , p. , no. , Sunan an-Nasai,

                                                                                                           SOURCE:- DR. BILAL PHILIP                                               ,                                                                                                                               BOOK OF DAWAH