The Da’wah To Islam by Sheikh Ahmad Mahmoud

However the Hijrah to Madinah formed a transition of the da’wah from the stage of discussion and patience, to the stage of implementation after the establishment of the entity, ie the Islamic State. It is movement from dar al-kufr to dar al-Islam, which the Messenger 􀁕 estbalished in Madinah. There he 􀁕 would convey Islam in a completey different manner, which would be done through a State that rules by Islam, applies it and calls for it with evidence and proof, and carries it by the force that protects the da’wah from the forces of evil and tyranny.

When the Messenger 􀁕 arrived at Madinah he 􀁕 was received by a great number of its people. The first thing he 􀁕 did was to build a mosque; the mosque was a place of salah (prayer) and consultation, and it was used to manage the affairs of the people and settle the disputes. He 􀁕 began to prapare the atmosphere of Madinah for war; he 􀁕 set up expeditions for which he 􀁕 appointed leaders and sent them outside Madinah; he 􀁕 signed treaties with the Jews. In general, the Messenger 􀁕 in Madinah had started to assume the role of a ruler; a head of state.

This is what the Messenger 􀁕 did until the dar al-Islam was established; so, from his actions, what are we obliged to follow?

We are obliged to emulate the life of the Messenger 􀁕; to proceed as he proceeded. Since the work to establish the Islamic State is an obligation, then following the path followed by the Messenger 􀁕 takes the same hukm. This is because the hukm of his explanatory action is of the same hukm of obligation as the explained matter. He 􀀬 said; “Say (O Muhammad 􀁕 ): ‘This is my way: I invite unto Allah with sure knowledge, I and whosoever follows me.’” [TMQ 12:108] Therefore, we must divide our work into two roles or stages, as the Messenger 􀁕 did:

- The stage of culturing and establishment.

- Stage of interaction and struggle.

In the first stage, we are obliged to do the sort of actions the Messenger 􀁕 undertook. This is done by generating the concentrated Islamic culture, in those accepting to carry the burden of the da’wah, and building in them a distinct Islamic personality. This takes place by forming the enlightened Islamic ‘aqliyyah (mentality) and the good Islamic nafsiyyah (disposition). This is achieved through the concentrated halaqaat (circles).

Just as the Messenger 􀁕 used to do, where he used to call those in whom he felt a readiness to accept the da’wah, regardless of their age, status, gender and origin, and they were brought into the structure on this basis.

So we continue to do that until the following become realised in this growing block:

- The maturity in the culture, such that their mentality and disposition are moulded according to Islam. Thus, they become capable of confronting the corruption of society.

- They cannot accept the da’wah to remain trapped within them. Hence they begin to propogate whatever they know. They start this with those in whom they find goodness, and then expand the da’wah.

- That the people perceive their da’wah, presence and gathering.

When these three things exist, as they existed in the first companions of the Messenger 􀁕, then we can move to the second phase or stage.

In this stage we are obliged to make the da’wah public, as the Messenger 􀁕 did, and we must confront the existing societies and challenge their thoughts, traditions and systems and demonstrate their corruption and clarify the alternative true Islamic thoughts, concepts and sytems. We are obliged to call the people, as the Messenger 􀁕 called the people, with frankness, courage and force.We do not yield and neither do we surrender.We do not flatter or compromise, and we give no regard for the customs, traditions, religions, ideologies, rulers or the mobs.We must carry the da’wah so that the absolute sovereignty is for the Islamic ideology, regardless of whether the people agree with it or not, and whether it went along with their traditions or contradicted them, and whether the people accepted, rejected or opposed it. We just stick to the ideology and have patience, until the people are changed according to it.

Since the leaders will stand as an obstacle to the da’wah, just as they did in the time of the Messenger 􀁕, that will necessitate the group engages in political struggle aginst them. This will take place by exposing them and their moves, loyalties and conspiracies, and by attacking them just as the Messenger 􀁕 did in his own time. See the Qur’an attacking Abu Lahab by name when He 􀀬 said; “Perish the two hands of Abu Lahab, and perish he! His wealth and his children will not benefit him! He will be burnt in a Fire of blazing flames!” [TMQ 111:1- 3]. This was despite his honour and status in the tribe of Bani Hashim.

Similarly, the Qur’an threatened the chief of Bani Makhzum al-Waleed b.

al-Mughira when He 􀀬 said; “Leave Me Alone (to deal) with (the creature) whom I created (bare and) alone! And then granted him resources in abundance.” [TMQ 74:11-12]. Until His 􀀬 saying; “Soon will I cast him into Hell-fire” [TMQ 74:26]; and when He 􀀬 spoke about him in Sura Nun; “Violent (and cruel) with all that of doubtful birth” [TMQ 68:13]; and when He 􀀬 spoke of Abu Jahl; “Let him beware! If he does not desist, We will drag him by the forelock; A lying, sinful forelock!” [TMQ 96:15-16] In our conveying of the da’wah, the desire to guide people must appear as it used to appear in the da’wah of the Messenger 􀁕; where he, in this stage strived to explain to the people the ideology of Islam so that it may become their ideology, and so that his aim may become their aim. In other words, we want the people to adopt - through conviction - what we convey to them.

Just as the rejection, obstruction, lies, expulsion, propaganda and boycott happened to the Messenger 􀁕; they happen to us today, as well.

Just as the Sahabah felt the need to carry arms and requested the Messenger 􀁕 to give them permission to fight, and he 􀁕 forbade them by saying; “I have been ordered to be forgiving, so do not fight the people.” In the same way, we must abstain from carrying arms, and using them for the sake of attaining power, before seeking the Nusrah.

Just as the Messenger 􀁕 sought the Nusrah to move to the third stage, which is the stage of power and ruling; similarly, we are obliged to seek the Nusrah (material support) to acheive the establishment of the ruling through it, as we understand from the action of the Messenger 􀁕.