Methods of Invitation

Definition of Da’wah

The call to God, or Da’wah, is rooted in fundamental principles, following the methodologies of the prophets and culminated in the teachings of the Prophet Muhammad, the final prophet and messenger. Below are explanations of the concept of Da’wah in both linguistic and traditional contexts:

• Linguistically, the term Da’wah is derived from the trilateral root “دعَا” (dʿā) which means to invite or call. The noun form is “دعوة” (daʿwah), and the person who practices it is known as a “داعي” (dāʿī), with the plural being “دعاة” (duʿāt). In language, Da’wah encompasses several meanings such as an invitation, request, gathering, supplication, inquiry, and persuasion. As noted by Al-Zamakhshari, “دعوت فلاناً” means I called him, and “بفلان” signifies I summoned him.
• In a conventional sense, Da’wah is the art of spreading and conveying Islam to people in an appealing manner. It aims to rescue them from misguidance and evil, alerting them to potential dangers around them, through all times and places. This involves emulating the messenger and following his example in word and deed, advocating for the Oneness of Allah, while affirming the two declarations of faith, and executing God’s commands as articulated in the Holy Quran and the Prophetic tradition. Thus, it is essentially a process of propagating and delivering the message of Islam.

Methods of Da’wah

In linguistic terms, methods refer to paths or approaches. In this context, it pertains to the various strategies utilized by a caller in their Da’wah efforts. Here are several of these methods:

• Emotional methods, or affective approaches: These involve the use of exhortation, reminders, encouragement, fear, and awakening believers’ emotions.
• Intellectual methods: These methods encourage reflection, contemplation, deriving lessons, employing comparisons between good and evil, engaging in rebuttal, clarification, and logical analysis.
• Experience-based methods: These are evident through good example, recounting historical experiences, and demonstrating positive treatment of those invited.
• General methods: These encompass all previously mentioned strategies as well as direct public speaking, storytelling, education, quizzes, and question-and-answer sessions.

The Ruling and Virtue of Da’wah

The act of inviting to Allah is mandated and considered an obligation, as indicated in the Holy Book and the tradition of the Prophet. This is evident in verses such as: “And let there be [arising] from you a nation inviting to all that is good and enjoining what is right and forbidding what is wrong, and those will be the successful” (Quran 3:104), and “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (Quran 16:125). These verses highlight the necessity of adhering to the Prophet’s path and methodology in Da’wah. Scholars have affirmed that Da’wah is a communal obligation in every region and locale, necessitating that the community engages in this task; otherwise, the sin becomes collective. Each person should contribute according to their capacity and resources.

Means of Da’wah

Da’wah methods can be categorized into three general sections:

• Moral means: This relates to the caller’s ability to plan, remain patient, have faith, and love others. This is inherent and learned.
• Specific means: These are related to the community and authority, represented through striving in the path of God, which serves as a method of Da’wah. This includes enjoining what is good and forbidding what is objectionable, particularly concerning actions unsuitable for the public to undertake to maintain order and harmony.
• General means: These encompass various tools including:
  • Writing books.
  • Short messages addressing various topics such as creed, jurisprudence, or ethics.
  • Introductions to the works of others.
  • Newspapers and magazines.
  • The internet and its various platforms and chat rooms.
  • Teaching in schools, Quranic circles, or mosques.
  • Well-prepared and engaging sermons incorporating verses and hadiths, complemented by literary contributions and poetry from Arab heritage.
  • Spiritual talks given when people may not be prepared immediately after mandatory prayers or during social occasions.
  • Lectures based on factual information.
  • Panel discussions involving multiple contributors.
  • Radio broadcasts.
  • Television and satellite channels, which have a far-reaching impact, connecting to millions.
  • Charitable and advocacy organizations.

Ethics of the Caller

The shortest path to people’s hearts is through exemplary ethics. The Prophet Muhammad was described in the Quran with the phrase: “And indeed, you are of a great moral character” (Quran 68:4). The Prophet himself said: “O Allah, just as you have beautified my physical form, also beautify my character.” His life and conduct serve as a moral and behavioral model. Among these beautiful traits are:

• Sincerity.
• Patience.
• Humility.
• Justice.
• A vibrant empathy.
• Aspiring ambition.

Fundamentals of Da’wah

As there are fundamentals to worship, Da’wah also has its principles. Some of the most significant ones include:

• Pursuing sincerity in intention for the sake of Allah and following the Prophetic methodology.
• The universality of Da’wah, advocating with wisdom and good exhortation, along with pleasant discourse.
• Engaging in Da’wah in various locations—large cities, villages, marketplaces, and homes.
• Being active in Da’wah at all times, by night and by day.
• Practicing Da’wah under all circumstances, whether in times of security or fear, abundance or scarcity, and so forth.
• Performing Da’wah altruistically, as the reward belongs to Allah.
• Advocating through benevolence.
• The caller should embody a good example in their conduct.
• Approaching Da’wah with gentleness, compassion, and respect for others.

The Wisdom Behind Da’wah

God sent the prophets and messengers with three key principles that a caller should adhere to:

• The call to Allah begins with acquainting people with His names, attributes, power, greatness, and profound kindness. It involves illustrating to those invited that Allah is the supreme creator, the One, the Sustainer, and the Redeemer of His creation, worthy of worship beyond any other. Once the understanding of God’s completeness and His attributes is settled in the hearts of those invited, it is essential to explain other tenets of faith, including belief in angels, scriptures, and messengers, marking the foundation and peak of faith. As stated: “So know that there is no deity except Allah and ask forgiveness for your sin” (Quran 47:19).
• The invitation must also include an explanation of the Day of Judgment and its events, such as resurrection, reckoning, the bridge, the scales, paradise, and hell, to motivate individuals towards faith and good deeds, while steering them away from disbelief and sin and inspiring them to compete in righteous actions.
• Finally, it encompasses clarifying the legal aspects of the religion, including what is permissible (halal) and impermissible (haram), rules of worship, transactions, obligations, traditions, rights, and limits.

Consequences of Neglecting Da’wah

Being engaged in Da’wah is considered one of the noblest roles, with its neglect carrying numerous consequences including:

• Replacement: As articulated in the Holy Quran: “And if you turn away, He will replace you with another people; then they will not be the likes of you” (Quran 47:38).
• Being cursed and deprived of Allah’s mercy: “Cursed were those who disbelieved among the Children of Israel by the tongue of David and Jesus, the son of Mary. That was for what they disobeyed and were transgressors” (Quran 5:78).
• Enmity and animosity: Mentioned in the Quran: “And from those who said, ‘We are Christians,’ We took their covenant, but they forgot a portion of that of which they were reminded. So We caused the enmity and hatred among them until the Day of Resurrection. And Allah will inform them of what they used to do” (Quran 5:14).
• Destruction and ruin: “But when they forgot what they had been reminded of, We opened to them the doors of every [pleasant] thing, until when they rejoiced in what they were given, We seized them suddenly, and they were then in despair. So the last remnant of the wrongdoing people was cut off” (Quran 6:44-45).
• Division and discord: “And let there be [arising] from you a nation inviting to all that is good, and enjoining what is right, and forbidding what is wrong, and those will be the successful. And do not be like those who became divided and differed after the clear proofs had come to them. And those will have a great punishment” (Quran 3:104-105).