The Mala’a are the chiefs amongst people. The affairs rest in their hands and they are usually around the rulers. If the da’wah succeeded with these people then the societies will easily change to the advantage of Islam, otherwise there will be no change. The matter that leads to such an understanding of restricting the da’wah to the ruling entourage is that the work to establish the Khilafah via the da’wah to ordinary Muslims will result in their humiliation by the ruler. They will be burdened to the extent that they cannot bear, and the Muslim has been forbidden from this, when the Messenger 􀁕 said; “The Muslim should not humiliate himself.” He was asked: “How can he humiliate himself?” He 􀁕; “By exposing himself to the affliction he cannot bear.” [Reported by Ahmad, Tirmidhi and Ibn Majah] The one who studies the reality in which calls (for change) arise, he will find they come about in societies that are dominated by injustice, moral depravity, destruction, hardship and adversity. Since all of these aspects are due to not having Imaan in Allah 􀀬 and in His right of Sovereignty, that is why in the past, the prophets, from amongst whom is our noble Messenger 􀁕, used to first invite to the Imaan and worship of Allah 􀀬.

Societies generally, whether in the past or today, are led by the rulers and their entourage. The false creedal concepts, and the laws that arise from them, will be according to their interests. They protect these false beliefs in order to protect their interests and position, and they assume the task of defending and protecting these creedal beliefs. This is what prompted a judicious arab bedouin to make such a profound and correct statement when he heard the da’wah of the Messenger 􀁕 for the first time; he said; “Indeed, this is a matter disliked by the kings.” The people in these societies submit to these rulers and their entourage, so they are affected more than creating an effect. They submit to the system applied on them even if they hate it. They know removing the injustice of the rulers is costly.

When Allah 􀀬 sent the Prophets and Messengers, He 􀀬 would send them to their peoples to show them the truth and guide them to the right path. The ones who would take it upon themselves to respond and lead the opposition would be the rulers and their arrogant entourage.

The Mala’ are the helpers of the rulers. They are the people of interest, the rich and extravagant. They are the leaders and chiefs of the people, who form the political and intellectual medium of the ruler, and he relies on them and seeks their help. They are the people that Allah 􀀬 described as being at the front among those who stand against the prophets of Allah. This is because their hearts have become filled with the love for money and status, and their interests have become linked to their positions. That is why when the da’wah to Allah 􀀬 came, they think it conflicts with their interests and positions; so they confront the da’wah and incite the ruler to fight against it and eliminate it. So he gives-in to their advice due to what he bears of evils and sins. Thus a severe confrontation takes place between the prophets of Allah 􀀬 and those rulers who are surrounded by the Mala’a. The intellectual and political struggle between the prophets of Allah 􀀬 and the rulers and their entorage, would begin in order to win over the people. The prophets undertake the da’wah to the truth by the truth while they were defenceless, weak, having no power other than the power of the true word, which affects the hearts and minds. The rulers and with them their entourage, would oppose them initially with false arguments such as; it is magical speech, they are stories of old, or that the carriers of the truth are possessed or liars, and the believer in this is just a fool and low.

When that does not work they resort to torture, expulsion, arrest and murder. The battle breaks out from all sides between the prophets and their followers, the rulers and their entourage and those who remained on the religion of their kings. It is a law (of Allah) that the Qur’an mentions frequently.

Thus we see Sayyiduna Nuh (alaihi salaam) calling his people. The first people to oppose him were the entourage. He 􀀬 said in Surah al-A’raaf; “Indeed, We sent Nuh to his people and he said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Certainly, I fear for you the torment of a Great Day!’ The leaders of his people said: ‘Verily, we see you in plain error’ Nuh said:’O my people! There is no error in me, but I am a Messenger From the Lord of the worlds.’” [TMQ 7:59-61] Here also Sayyiduna Hud (alaihi salaam), calls his people, ‘Aad. The first to reject his da’wah were the leaders of his people. Allah 􀀬 says; “And to (the people of) ‘Aad We sent their brother Hud. He said: ‘O my people! Worship Allah! You have no other Ilah (God) but Him. Will you not fear Allah?’ The leaders of those who disbelieved among his people said: ‘Verily, we see you in foolishness, and verily, we think you are one of the liars.’” [TMQ 7:65-66] When Sayyiduna Salih (alaihi salaam) also called his people Thamud, the first to reject his da’wah were the leaders of the people. Allah 􀀬 says; “And to Thamud We sent their brother Salih. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him …’” [TMQ 7:73]; and Allah 􀀬 said:

“The leaders of those who were arrogant among his people said to those who were counted weak - to such of them as believed: ‘Know you that Salih is one sent from his Lord?’ They said: ‘We indeed believe in that with which he has been sent.’ Those who were arrogant said: ‘Verily, we disbelieve in that which you believe in.’” [TMQ 7:75- 76] Similarly, Sayyiduna Shu’ayb (alaihi salaam); when he called his people in Madyan, the leaders confronted him with arrogance. Allah 􀀬 says; “And to (the people of) Madyan (We sent) their brother Shu’ayb. He said: ‘O my people! Worship Allah! You have no Ilah (god) but Him...’” [TMQ 7:85], and Allah 􀀬 said:

“The chiefs of those who were arrogant among his people said: ‘We shall certainly drive you out, O Shu’ayb, and those who have believed with you from our town, or else you (all) shall return to our religion.’” [TMQ 7:88] When Allah 􀀬 sent Sayyiduna Musa (alaihi salaam) to Fir’aun and his entourage, they rejected him and feared those with him, circulated news about him and counselled Fir’aun to kill him. Allah 􀀬 said; “Then after them We sent Musa with Our Signs to Fir’aun and his chiefs, but they wrongfully rejected them. So see how was the end of the mufsidoon (mischiefmakers).” [TMQ 7:103]; and Allah 􀀬 said “The chiefs of the people of Fir’aun said: ‘This is indeed a well-versed sorcerer.’” [TMQ 7:109], “The chiefs of Fir’aun’s people said: ‘Will you leave Musa and his people to spread mischief in the land and to abandon you and your gods?’” [TMQ 7:127], “But none believed in Musa except the offspring of his people, because of the fear of Fir’aun and his chiefs, lest they should persecute them; and verily, Fri’awn was an arrogant tyrant on the earth, he was indeed one of the musrifoon (those who commit all kinds of great sins).” [TMQ 10:83] The Sirah of the Messenger 􀁕, which is no exception to the Sirah of the previous Prophets, informs us that what made the da’wah slow down, prevented people from hearing it and believing in it was the severe torture and persecution of the believers. The believer would thus fear for being tortured by his people because of his Imaan. The one who wanted to believe would fear that he would have to endure what those who had already believed had endured. The battle between the believers and those who went against them, led by the mala’a, was fought with alternate success. Then the carpet was swept from beneath the feet of the tawaagheet. Then the one who undertook the responsibility of this da’wah will assume the reins of power.

It was mentioned in the sahih of Bukhari on the authority of Ibn Mas’ud 􀁗 who said; “Whilst the Prophet 􀁕 was in prostration, and people from Quraysh were around him, Uqbah b. Abi Mu’ait brought the stomach of a camel and threw it on the back of the Prophet 􀁕, but he did not raise his head. Fatimah came and took it away from his back and made du’a against the one that did that. The Prophet 􀁕 said; ‘O Allah! Take the mala’a (chiefs) of Quraysh, Abu Jahl b.

Hisham, Utbah b. Rabee’ah and Umayyah b. Khalaf, …” Ibd Mas’ud 􀁗 said (in another report); “I saw them killed on the day of Badr and thrown in the well.” Makkah did not have only one ruler, with his entourage, but there were many Mala’. Those were the people who opposed the da’wah of the Messenger 􀁕 and tried to divert the people away from it.

The Prophets were sent to their peoples whilst Muhammad 􀁕 in his da’wah was sent to the whole of mankind.

When the entourage of Quraysh displayed the greatest amount of rejection and obstruction, this does not mean that the da’wah was restricted to them. The Messenger 􀁕 invited the society without discrimination. His da’wah did not discriminate between the rich and the poor, or between the master and the slave; to the point that the Messenger 􀁕 was even mildly rebuked for frowning in the face of Ibn Umm Maktum, who was a poor blind believer. He 􀁕 was anxious to invite the leaders with whom he had met, hoping that they would profess Imaan or those behind them would profess Imaan. This mild rebuke by Allah 􀀬 of His Messenger 􀁕 does not prevent the concern for inviting the leaders; rather it only prevents discrimination. The da’wah to the leaders is the same as the da’wah to the masses, in terms of the request.

The Sirah even mentions that when the Messenger 􀁕 used to invite leaders and chiefs, he did not just invite them just because they are chiefs and leaders; rather he used to invite with the aim that those ordinary people behind them would profess Imaan. This is why the da’wah used to include everyone.

Also, there were people who responded to the Islamic da’wah who were not considered leaders of their people; people like Bilal, ‘Ammar and his mother and father. The same goes for Suhayb and Salman, who were not from the leaders of Quraysh. The same applies to ‘Aamir b. Fuhayrah, Umm ‘Abees, Zunayrah, an-Nahdiyyah and her daughter and the slavegirl of Bani Mu`mil. All of them were slaves freed by Abu Bakr (may Allah be pleased with him) and those people were from the early Muslims.

The Messenger 􀁕 initially used to invite those in whom he sensed some goodness. Later he invited all the people. The young and the old used to respond to him. The commoner and the nobleman from his people also responded.

There is no restriction in the subject of the da’wah; it rather includes all the people, and conducted by the method followed by the Messenger 􀁕, so that we achieve what the Messenger 􀁕 achieved in terms of establishing the dar al- Islam.