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Semester
2015/2016
Mid-term test
30 March 2016
Submission of Assignment:
Mid-term test :
Explain any three of the following:
1
2
3
4
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
[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.
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
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.].
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.
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
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.
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]
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]
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.
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]
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
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:
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]
REFERENCES
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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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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.
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..
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]
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
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