وقد عبّر القرآن والسنّة عن معنى الدعوة بألفاظ متعددة: التواصي بالحق، والتبشير، والإنذار، وبيان الحق، والنصيحة، والتذكير، ومجادلة أهل الكتاب بالتي هي أحسن، والجهاد في سبيل الله، والسعي لإعلاء الدين. وهناك أمثلة كثيرة غير ذلك.

The Qur’an and Sunnah have also expressed the idea of da’wah with the terms; recommending one another to the truth (tawaasi); sending to give good tidings (tabsheer) and to warn (indhar); to clarify the truth, advising (naseeha) and reminding the people, and debating with the people of the Book with the best manner, and performing Jihaad in the path of Allah , and the work to make the deen prevail. And there are many more examples.

قال: ﴿وَالْعَصْرِ * إِنَّ الْإِنسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ﴾ [سورة العصر: 1-3]. وقال: ﴿وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ [سورة سبأ: 28]. وقال أيضًا: ﴿وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ﴾ [سورة إبراهيم: 4]. وقال: ﴿إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ﴾ [سورة التكوير: 27]. وقال: ﴿وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ﴾ [سورة الزخرف: 44]

He said, “By Al-’Asr (the time). Verily! Man is in loss, except those who believe and do good deeds, and recommend one another to the truth, and recommend one another to sabr (patience).” [TMQ 103:1-3]. He said, “And We have not sent you (O Muhammad ) except as a giver of glad tidings and a warner to all mankind, but most of men know not.” [TMQ 34:28] He also said, “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.” [TMQ 14:4]. He said, “Verily, this (the Qur’an) is but a Reminder to (all) the worlds (mankind and jinn)’” [TMQ 81:27]. He said, “And verily, this (the Qur’an) is indeed a Reminder for you (O Muhammad )

…وقومك، وإنكم ستُسألون عن ذلك﴾ [الزخرف: 44]. وقال: ﴿وجادِلهم بالتي هي أحسن﴾ [النحل: 125]. وقال: ﴿وقاتِلوهم حتى لا تكون فتنة ويكون الدين كله لله﴾ [الأنفال: 39]. وقال: ﴿هو الذي أرسل رسولَه بالهدى ودين الحق ليُظهره على الدين كله ولو كره المشركون﴾ [الصف: 9]. وقال رسول الله ﷺ: «إن الدين النصيحة». قيل: لمن يا رسول الله؟ قال: «لله، ولكتابه، ولرسوله، ولأئمة المسلمين وعامتهم» [متفق عليه]. وروى سليمان بن بريدة عن أبيه قال: كان رسول الله ﷺ إذا أمّر أميرًا على جيش أو سرية أوصاه في خاصّة نفسه بتقوى الله، ومَن معه من المسلمين خيرًا، وقال: «اغزوا باسم الله، في سبيل الله، قاتلوا مَن كفر بالله، اغزوا ولا تغلّوا، ولا تغدروا، ولا تمثّلوا، ولا تقتلوا وليدًا، وإذا لقيتَ عدوك من المشركين فادعهم إلى ثلاث خصال، فأيتهن ما أجابوك إليها فاقبل منهم وكفَّ عنهم». [رواه مسلم]

and your people, and you will be questioned (about it).” [TMQ 43:44]. He said, “… and argue with them in a way that is better.” [TMQ 16:125]. He said, “And fight them until there is no more Fitnah (disbelief ie worshipping others beside Allah) and the deen (worship) will all be for Allah alone.” [TMQ 8:39]. He said, “He it is Who has sent His Messenger (Muhammad ) with the guidance and the religion of truth to make it prevail over all (other) Deens (ways of life) even though the mushrikeen hate (it).” [TMQ 61:9] The Rasool of Allah said, “Verily, the deen is advice.” He was asked, “To whom O Rasool of Allah ?” He said: “For Allah, His Book, Messenger, imaams of the Muslims and the masses” [agreed upon]. Sulayman b. Buraydah reported on the authority of his father who said, “When the Rasool of Allah appointed anyone as leader of an army or raiding expedition he would exhort him to fear Allah (in his private matter) and to be good to the Muslims who were with him. He would say, ‘Fight in the name of Allah and in the cause of Allah. Fight against those who do not believe in Allah. When you meet your enemy from the Mushrikeen, invite them to three courses of action.

فإن هم أجابوك إلى واحدة منها فاقبل منهم وكُفَّ عنهم، وادعهم إلى الإسلام، فإن أجابوك فاقبل منهم وكُفَّ عن قتالهم …» [رواه مسلم]. وقد رُوي عن رسول الله ﷺ أنه قال: «نضَّر الله امرءًا سمع مقالتي فوعاها وحفظها وبلَّغها، فرُبَّ حامل فقهٍ إلى من هو أفقه منه، ورُبَّ حامل فقهٍ ليس بفقيه» [رواه الترمذي]. وهكذا اتفقت الآيات والأحاديث على هذه المسألة، حتى إن كل آية أو حديث يحمل في طيّاته الدعوة. والدعوة تشمل الجميع، وعلى جميع المسلمين أن يقوموا بها بحسب طاقتهم.

If they respond to any one of them, accept it from them and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them ...’” [Reported by Muslim]. It has been narrated from the Rasool of Allah that he said, “May Allah illuminate the face of a servant who heard my statement, so he memorised, understood and conveyed it. For it may occur somebody carries Fiqh (knowledge) without being a faqeeh (knowledgeable). It may also occur that somebody carries Fiqh to somebody who is of greater Fiqh than him.” [Reported by Tirmizi] In this manner the ayaat and ahadeeth have all corroborated the same issue such that each ayah or hadeeth carries the da’wah within it. The da’wah includes everyone, and all the Muslims should undertake it according to ability.

وإذا جئنا إلى الآيات التي تتعلق فقط بالأمر بالمعروف والنهي عن المنكر، لا بغيرها من آيات الدعوة، فإننا نرى على سبيل المثال أن هذه الآيات قد أخبرتنا بأن هذه الركيزة العظيمة في الإسلام يجب أن تشمل جميع المسلمين. وقد جاء في الآية، في حق النبي ﷺ الذي هو قدوتنا وأسوتنا: ﴿يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ﴾ [الأعراف: 157]، أي: يأمرهم بالمعروف وينهاهم عن المنكر، ويحل لهم الطيبات، أي: كل الأشياء الحسنة والحلال، ويحرم عليهم الخبائث، أي: كل الأشياء السيئة والحرام.

If we come to the verses which only relate to enjoining the ma’roof and forbidding the munkar and not other verses of da’wah, by way of example, we will see that these verses have informed us that this great pillar in Islam must include all the Muslims. The verse, in respect to the Prophet who is our example and model, says; “… he commands them with the Ma’roof and forbids them from the Munkar; he allows for them as lawful the tayyibaat (ie all good and lawful things) and forbids to them as unlawful the khabaa’ith (all evil and unlawful things)…” [TMQ 7:157].

هذا يوضّح كمال رسالته. فهو الذي على لسانه أمر الله بكل خير ونهى عن كل شر، وأحلّ كل طيّب وحرّم كل خبيث.

This clarifies the completion of His Message. He is the one on whose tongue Allah ordered every good and forbade every evil, allowed every tayyeb (lawful thing) and prohibited every khabeeth (unlawful thing).

فيما يتعلق بالأمة، تقول الآيات: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ﴾ [آل عمران: ١١٠]. والأمة هنا تشمل جميع المسلمين، أفرادًا وجماعات وأولي الأمر، بحيث يتولّون الأمر بكل معروف والنهي عن كل منكر.

In relation to the Ummah the verses say, “You are the best of peoples ever raised up for mankind; you enjoin the ma’roof and forbid the munkar, and you believe in Allah...” [TMQ 3:110] The Ummah here includes all Muslims, as individuals, groups and people of authority such that they undertake the enjoining of every ma’roof and forbidding of every munkar.

فيما يتعلق بالأفراد تقول الآيات: "وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ، يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ..." [التوبة: 71]. قال القرطبي: "جعل الله الأمر بالمعروف والنهي عن المنكر فارقًا بين المؤمنين والمنافقين، فيدل ذلك على أن أخص أوصاف المؤمنين الأمر بالمعروف والنهي عن المنكر، وعلى رأس ذلك الدعوة إلى الإسلام." [تفسير القرطبي 4/47]. وفيما يتعلق بالجماعات والأحزاب توضح الآيات نوع عملها، فتقول الآية: "وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ (الإسلام) وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ." [آل عمران: 104]. وفيما يتعلق بأولي الأمر تقول الآية: "الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ." [الحج: 41]. وقد بيّن القرآن أن الدعوة ينبغي أن تكون إلى الإسلام: "وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ (الإسلام)..." [آل عمران: 104]؛ "وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ وَهُوَ يُدْعَىٰ إِلَى الْإِسْلَامِ؟" [الصف: 7]؛ "وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ." [المؤمنون: 73]. كما بيّن القرآن أن الدعوة ينبغي أن تكون إلى الله: "وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ..." [فصلت: 33]؛ "قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي." [يوسف: 108]. وبيّن القرآن أن الدعوة ينبغي أن تكون إلى التحاكم إلى ما أنزل الله: "وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُم مُّعْرِضُونَ." [TMQ 24:48]؛ "إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا" [TMQ 24:51]؛ "...يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم وَهُم مُّعْرِضُونَ" [TMQ 3:23] الأمر بالمعروف والنهي عن المنكر فرض كفاية، وقد يتعين على بعض الناس بعينه، ومن قام به أُجر، ومن تركه لم يُعذر حتى يتحقق المقصود، لأن الله جعل النجاة نتيجة القيام بهذا الواجب، والعذاب نتيجة تركه، فقال: "فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ" [TMQ 7:165]. وبما أن الإيمان أعظم المعروف وأصل كل معروف، فإن الكفر بالمقابل أعظم المنكر وأصل كل منكر. وبما أن أعمال الطاعة معروفات صادرة عن أعظم المعروف، فإن أعمال المعصية بالمقابل منكرات صادرة عن أعظم المنكر. وبما أن الحكم بما أنزل الله هو رأس أعمال الطاعة، وبه يُحفظ الإيمان وأعمال الطاعة، وبه تُحمل الدعوة ويُنشر الدين؛ فإن الحكم بغير ما أنزل الله بالمقابل هو رأس أعمال المعصية، وهو اتباع للأهواء والشهوات والضلال.

In relation to individuals the ayaat state; “The believers, men and women, are awliya (helpers, friends, protectors) of one another, they enjoin the ma’roof and forbid the munkar…” [TMQ 9:71] Qurtubi said: “Allah made enjoining the ma’roof and forbidding the munkar differentiate between believers and munafiqeen (hypocrites). Thus it indicates that the most specific description of the believers is: enjoining the ma’roof and forbidding the munkar and at the head of which is the da’wah to Islam.” [Tafseer al-Qurtubi 4/47] In relation to groups and parties, the verses clarify the type of their action, thus the verse says; “And let there arise from amongst you a group inviting to all that is good (Islam), enjoining the ma’roof and forbidding the munkar. And it is they who are successful.” [TMQ 3:104] In relation to the people in authority the verse says, “Those (Muslim rulers) who, if We give them power in the land, (they) established the Salah (prayer) and ordered the payment of Zakah and they enjoined the ma’roof and forbade the munkar. And with Allah rests the end of (all) matters.” [TMQ 22:41] The Qur’an has clarified that the da’wah should be to Islam; “And let there arise from amongst you a group inviting to all that is good (Islam)...” [TMQ 3:104]; “And who does more wrong than the one who invents a lie against Allah, while he is being invited to Islam?” [TMQ 61:7] “And certainly, you (O Muhammad ) call them to a Straight Path.” [TMQ 23:73] The Qur’an has also clarifed that the da’wah should be to Allah ; “And who is better in speech than he who calls to Allah...” [TMQ 41:33]; “Say (O Muhammad ):’This is my way; I invite unto Allah with sure knowledge, I and whosoever followed me.’” [TMQ 12:108] The Qur’an clarified that the da’wah should be to ruling by what Allah has revealed; “And when they are called to Allah and His Messenger, to judge between them, lo! a party of them refuse (to come) and turn away.” [TMQ 24:48]; “The only saying of the believers, when they are called to Allah and His Messenger to judge between them, is that they say: ‘We hear and we obey.’” [TMQ 24:51]; “…They are being invited to the Book of Allah to settle their dispute, then a party of them turn away, while they are averse.” [TMQ 3:23] Enjoining the ma’roof and forbidding the munkar is fard ‘ala al-kifayah (an obligation of sufficiency) and some have been specifically obligated, and the one undertaking it will be rewarded and the one who abandons it will not be excused until it has been accomplished, since Allah made “salvation” the consequence of undertaking that obligation and “torment” the consequence of leaving it. He said, “So when they forgot what they were reminded of, We rescued those who forbade evil, but We seized those who did wrong with a severe torment, because they used to transgress.” [TMQ 7:165] Since Imaan is the foremost ma’roof and the basis of every ma’roof, then kufr on the other hand is the foremost munkar and the basis of every munkar. Since the acts of obedience are ma’roofat emanating from the foremost ma’roof, then on the other hand the acts of disobedience are the munkaraat emanating from the foremost munkar. Since ruling by what Allah has revealed is the head of the acts of obedience, with which the Imaan and the acts of obedience are preserved, and through which the da’wah is undertaken and the deen is spread; then on the other hand ruling by other than what Allah has revealed is the head of the acts of disobedience and it constitutes following the whims, desires and misguidance.

فعلى الأمة أن تتّحد على إقامة هذا الواجب. وليعلم المسلم الذي يهتم بأمور دينه أنه حين يقرأ آيةً أو حديثًا لا يكون هو المقصودَ بها وحده، بل هو خطابٌ للأمة كلها. وحتى لو كان الخطاب موجَّهًا إلى رسول الله ﷺ، فهو خطابٌ للأمة من خلاله ﷺ ما لم يقم دليلٌ على التخصيص. فإذا أمر الله المسلمَ بالإيمان، فهو أمرٌ له ولغيره، وإذا أمره بالعبادة فهو أمرٌ له ولغيره، وكذلك الأمر بالحكم بما أنزل الله فهو أمرٌ له ولغيره أيضًا.

Accordingly, it is obligatory on the Ummah to unite on establishing this obligation. Let the Muslim who is concerned about the matters of his deen know that when he reads an ayah or hadeeth, he is not the only one intended with it, but it is a speech to all. Even if the speech is directed towards the Messenger , it is an address to the Ummah through him as long as there is no evidence of specification.When Allah orders a Muslim regarding Imaan, it is an order for him and others, and the order regarding worship is an order for him and others, and the order to rule by what Allah has revealed is an order for him and others as well.