Mala’a ialah golongan pembesar dalam kalangan masyarakat. Urusan berada di tangan mereka dan mereka biasanya berada di sekeliling para penguasa. Jika dakwah berjaya di kalangan golongan ini, maka masyarakat akan mudah berubah ke arah kebaikan Islam; jika tidak, tiada perubahan akan berlaku. Perkara yang membawa kepada pemahaman untuk membataskan dakwah hanya kepada rombongan pemerintah ialah bahawa usaha menegakkan Khilafah melalui dakwah kepada orang Islam biasa akan mengakibatkan mereka dihina oleh penguasa. Mereka akan dibebani sehingga tidak mampu menanggungnya, sedangkan seorang Muslim telah dilarang daripada perkara ini, apabila Rasulullah ﷺ bersabda: “Seorang Muslim tidak sepatutnya menghinakan dirinya.” Baginda ditanya: “Bagaimana dia boleh menghinakan dirinya?” Baginda ﷺ menjawab: “Dengan mendedahkan dirinya kepada ujian yang tidak mampu dia tanggung.” [Diriwayatkan oleh Ahmad, Tirmidhi dan Ibn Majah] Sesiapa yang meneliti realiti di mana seruan untuk perubahan timbul, dia akan mendapati ia muncul dalam masyarakat yang dikuasai oleh ketidakadilan, kebejatan akhlak, kerosakan, kesusahan dan kesengsaraan. Oleh kerana semua aspek ini berpunca daripada tiadanya Iman kepada Allah (SWT) dan kepada hak kedaulatan-Nya, itulah sebabnya pada masa dahulu, para nabi, yang antara mereka ialah Rasul kita yang mulia ﷺ, biasanya menyeru terlebih dahulu kepada Iman dan ibadah kepada Allah (SWT).

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 􀀬.

Masyarakat secara umum, sama ada pada masa lalu mahupun hari ini, dipimpin oleh para pemerintah dan orang-orang kepercayaan mereka. Konsep-konsep akidah yang salah, serta hukum-hukum yang lahir daripadanya, akan mengikut kepentingan mereka. Mereka mempertahankan kepercayaan-kepercayaan palsu ini demi melindungi kepentingan dan kedudukan mereka, dan mereka memikul tugas untuk membela serta melindungi kepercayaan akidah tersebut. Inilah yang mendorong seorang Arab Badwi yang bijaksana untuk membuat kenyataan yang mendalam dan tepat ini apabila dia mendengar dakwah Rasulullah ﷺ buat pertama kali; dia berkata: "Sesungguhnya ini adalah perkara yang dibenci oleh raja-raja." Rakyat dalam masyarakat sebegini tunduk kepada para pemerintah dan orang-orang kepercayaan mereka, maka mereka lebih banyak terkesan daripada mampu memberi kesan. Mereka tunduk kepada sistem yang dikenakan ke atas mereka walaupun mereka membencinya. Mereka tahu bahawa menghapuskan kezaliman para pemerintah itu memerlukan pengorbanan yang besar.

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.

Apabila Allah 􀀬 mengutus para Nabi dan Rasul, Dia 􀀬 akan mengutus mereka kepada kaum mereka untuk menunjukkan kebenaran kepada mereka dan membimbing mereka ke jalan yang lurus. Mereka yang akan mengambil tanggungjawab untuk menentang dan memimpin penentangan itu ialah para penguasa serta pengikut mereka yang sombong.

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.

Al-Mala’ ialah para pembantu pemerintah. Mereka adalah golongan yang berkepentingan, orang-orang kaya dan bermewah-mewahan. Mereka ialah pemimpin dan ketua kaum, yang membentuk saluran politik dan intelektual bagi penguasa; penguasa bergantung kepada mereka dan meminta pertolongan mereka. Mereka inilah golongan yang Allah 􀀬 gambarkan sebagai yang paling depan di antara orang-orang yang menentang para nabi Allah. Hal ini kerana hati mereka telah dipenuhi cinta kepada harta dan kedudukan, dan kepentingan mereka telah terikat dengan jawatan mereka. Oleh itu, apabila dakwah kepada Allah 􀀬 datang, mereka menganggapnya bercanggah dengan kepentingan dan kedudukan mereka; lalu mereka menentang dakwah itu dan menghasut penguasa supaya memerangi serta menghapuskannya. Maka penguasa itu tunduk kepada nasihat mereka kerana apa yang dipikulnya daripada kejahatan dan dosa. Begitulah berlakunya pertentangan sengit antara para nabi Allah 􀀬 dengan para penguasa yang dikelilingi oleh al-Mala’. Perjuangan intelektual dan politik antara para nabi Allah 􀀬 dengan para penguasa dan rombongan mereka pun bermula, untuk memenangi hati rakyat. Para nabi menyampaikan dakwah kepada kebenaran dengan kebenaran, sedangkan mereka tidak mempunyai pertahanan, lemah, dan tiada kuasa selain kuasa kata-kata yang benar, yang menyentuh hati dan fikiran. Pada mulanya, para penguasa dan rombongan mereka akan menentang mereka dengan hujah-hujah palsu, seperti: ini ialah ucapan sihir, ini hanyalah cerita-cerita orang dahulu, atau bahawa pembawa kebenaran itu dirasuk atau pendusta, dan orang yang beriman dengannya hanyalah orang bodoh dan hina.

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.

Apabila itu tidak berhasil, mereka beralih kepada penyeksaan, pengusiran, penangkapan dan pembunuhan. Peperangan meletus dari segala penjuru antara para nabi dan pengikut mereka, para penguasa dan pembesar mereka, serta mereka yang tetap berpegang pada agama raja-raja mereka. Ini adalah satu sunnatullah yang banyak disebut dalam Al-Qur'an.

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.

Demikianlah kita melihat Sayyiduna Nuh (alaihi salaam) menyeru kaumnya. Orang pertama yang menentang beliau ialah para pembesar kaumnya. Allah 􀀬 berfirman dalam Surah al-A’raaf; “Sesungguhnya Kami telah mengutus Nuh kepada kaumnya, lalu dia berkata: ‘Wahai kaumku! Sembahlah Allah! Kamu tidak mempunyai Ilah (Tuhan) selain Dia. Sesungguhnya aku takut kamu akan ditimpa azab hari yang besar.’ Pembesar-pembesar dari kaumnya berkata: ‘Sesungguhnya kami melihat engkau berada dalam kesesatan yang nyata.’ Nuh berkata: ‘Wahai kaumku! Tidak ada kesesatan padaku, tetapi aku adalah seorang Rasul dari Tuhan semesta alam.’” [TMQ 7:59-61] Di sini juga Sayyiduna Hud (alaihi salaam) menyeru kaumnya, ‘Aad. Orang pertama yang menolak dakwahnya ialah para pembesar kaumnya. Allah 􀀬 berfirman; “Dan kepada (kaum) ‘Aad, Kami utuskan saudara mereka Hud. Dia berkata: ‘Wahai kaumku! Sembahlah Allah! Kamu tidak mempunyai Ilah (Tuhan) selain Dia. Tidakkah kamu bertakwa kepada Allah?’ Pembesar-pembesar yang kafir dari kaumnya berkata: ‘Sesungguhnya kami melihat engkau berada dalam kebodohan, dan sesungguhnya kami menganggap engkau termasuk orang-orang yang berdusta.’” [TMQ 7:65-66] Ketika Sayyiduna Salih (alaihi salaam) juga menyeru kaumnya Thamud, orang pertama yang menolak dakwahnya ialah para pembesar kaum itu. Allah 􀀬 berfirman; “Dan kepada Thamud, Kami utuskan saudara mereka Salih. Dia berkata: ‘Wahai kaumku! Sembahlah Allah! Kamu tidak mempunyai Ilah (Tuhan) selain Dia …’” [TMQ 7:73]; dan Allah 􀀬 berfirman:

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:

“Pemimpin-pemimpin dalam kalangan kaumnya yang sombong berkata kepada mereka yang dianggap lemah, iaitu mereka yang beriman: ‘Tahukah kamu bahawa Salih itu seorang rasul yang diutus oleh Tuhannya?’ Mereka menjawab: ‘Sesungguhnya kami beriman dengan apa yang dia diutus membawanya.’ Orang-orang yang sombong itu berkata: ‘Sesungguhnya kami ingkar kepada apa yang kamu imani.’” [TMQ 7:75-76] Begitu juga Sayyiduna Shu’ayb (alaihi salaam); apabila beliau menyeru kaumnya di Madyan, para pemimpin mereka menentangnya dengan kesombongan. Allah 􀀬 berfirman: “Dan kepada (penduduk) Madyan (Kami utuskan) saudara mereka Shu’ayb. Dia berkata: ‘Wahai kaumku! Sembahlah Allah! Tiada tuhan bagi kamu selain-Nya...’” [TMQ 7:85], dan Allah 􀀬 berfirman:

“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:

"Berkatalah pembesar-pembesar yang sombong dari kaumnya: 'Sesungguhnya kami akan mengusir kamu wahai Shu'ayb dan orang-orang yang beriman bersamamu dari negeri kami, atau kamu kembali kepada agama kami.'" [TMQ 7:88] Apabila Allah 􀀬 mengutus Sayyiduna Musa (alaihi salaam) kepada Fir'aun dan pengikut-pengikutnya, mereka menolaknya dan merasa takut terhadap orang-orang yang bersamanya, menyebarkan berita tentangnya dan menasihati Fir'aun agar membunuhnya. Allah 􀀬 berfirman: "Kemudian setelah rasul-rasul itu, Kami utus Musa dengan tanda-tanda (kekuasaan) Kami kepada Fir'aun dan pembesar-pembesar kaumnya, tetapi mereka mengingkari tanda-tanda itu. Maka perhatikanlah bagaimana akibat orang-orang yang berbuat kerusakan (mufsidoon)." [TMQ 7:103]; dan Allah 􀀬 berfirman: "Pembesar-pembesar dari kaum Fir'aun berkata: 'Sesungguhnya ini adalah ahli sihir yang sangat pandai.'" [TMQ 7:109], "Pembesar-pembesar kaum Fir'aun berkata: 'Apakah engkau membiarkan Musa dan kaumnya membuat kerusakan di negeri ini dan meninggalkan kamu serta tuhan-tuhanmu?'" [TMQ 7:127], "Tidak ada yang beriman kepada Musa melainkan sebahagian kecil dari kaumnya (pemuda-pemuda), kerana takut kepada Fir'aun dan pembesar-pembesar mereka bahawa mereka akan menganiaya mereka; sesungguhnya Fir'aun itu adalah seorang yang berkuasa di bumi dan sesungguhnya dia termasuk orang-orang yang melampaui batas (musrifoon)." [TMQ 10:83] Sirah Rasulullah ﷺ, yang tidak terkecuali daripada sirah nabi-nabi terdahulu, memberitahu kita bahawa yang menyebabkan dakwah menjadi perlahan, menghalang orang daripada mendengarnya dan beriman kepadanya ialah penyiksaan dan penganiayaan yang berat terhadap orang-orang beriman. Orang yang beriman akan takut disiksa oleh kaumnya kerana imannya. Orang yang ingin beriman akan takut bahawa dia terpaksa menanggung apa yang telah ditanggung oleh mereka yang sudah beriman. Pertempuran antara orang-orang beriman dengan mereka yang menentang mereka, yang dipimpin oleh al-mala', berlangsung dengan kejayaan yang silih berganti. Kemudian permaidani dicabut dari bawah kaki para thaghut. Maka orang yang memikul tanggungjawab dakwah ini akan mengambil alih kendali kekuasaan.

“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.

Disebutkan dalam Sahih Bukhari daripada Ibnu Mas'ud رضي الله عنه, beliau berkata: "Ketika Nabi ﷺ sedang sujud, dan orang-orang Quraisy berada di sekeliling baginda, Uqbah bin Abi Mu'ait datang membawa perut unta lalu melemparkannya ke atas belakang Nabi ﷺ, namun baginda tidak mengangkat kepalanya. Fatimah datang lalu mengambilnya dari belakang baginda dan berdoa keburukan ke atas orang yang melakukan itu. Nabi ﷺ bersabda: 'Ya Allah! Binasakanlah pembesar-pembesar Quraisy, Abu Jahal bin'

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 dan Umayyah b. Khalaf, …" Ibnu Mas'ud رضي الله عنه berkata (dalam riwayat lain); "Aku melihat mereka dibunuh pada hari Badar dan dicampakkan ke dalam perigi." Makkah bukan hanya mempunyai satu penguasa beserta pengikutnya, malah terdapat ramai Mala'. Mereka itulah orang-orang yang menentang dakwah Rasulullah ﷺ dan berusaha untuk mengalihkan orang ramai daripadanya.

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.

Para Nabi diutus kepada kaum mereka masing-masing, sedangkan Muhammad ﷺ dalam dakwahnya diutus kepada seluruh umat manusia.

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

Apabila rombongan Quraisy menunjukkan penolakan dan halangan yang paling besar, ini tidak bermakna dakwah hanya terhad kepada mereka. Rasulullah ﷺ mengajak masyarakat tanpa membeza-bezakan. Dakwah baginda tidak membezakan antara orang kaya dan orang miskin, atau antara tuan dan hamba; sehingga Rasulullah ﷺ pernah ditegur, walaupun ringan, kerana menunjukkan wajah masam di hadapan Ibn Umm Maktum, seorang mukmin yang miskin lagi buta. Baginda ﷺ begitu bersungguh-sungguh untuk mengajak para pemimpin yang baru ditemui, dengan harapan mereka akan memeluk Iman, atau orang-orang di belakang mereka akan memeluk Iman. Teguran ringan Allah ﷻ terhadap Rasul-Nya ﷺ ini tidak menghalang keprihatinan untuk mengajak para pemimpin; sebaliknya, ia hanya menghalang sikap membeza-bezakan. Dakwah kepada para pemimpin adalah sama dengan dakwah kepada orang ramai, dari segi tuntutannya.

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.

Sirah juga menyebutkan bahawa apabila Rasulullah ﷺ menjemput para pemimpin dan ketua, baginda tidak menjemput mereka semata-mata kerana mereka itu ketua dan pemimpin; sebaliknya baginda menjemput dengan tujuan agar orang-orang biasa yang berada di belakang mereka turut beriman. Oleh sebab itulah dakwah baginda merangkumi semua lapisan masyarakat.

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.

Juga, terdapat orang-orang yang menyambut dakwah Islam yang bukan dianggap pemimpin kaum mereka; orang-orang seperti Bilal, ‘Ammar dan ibunya serta ayahnya. Begitu juga dengan Suhayb dan Salman, yang bukan dari kalangan pemimpin Quraysh. Perkara yang sama turut terpakai ke atas ‘Aamir b. Fuhayrah, Umm ‘Abees, Zunayrah, an-Nahdiyyah dan anak perempuannya, serta hamba perempuan Bani Mu`mil. Kesemua mereka adalah hamba yang dibebaskan oleh Abu Bakr (semoga Allah meredainya), dan mereka termasuk dalam kalangan Muslimin terawal.

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.

Rasulullah ﷺ pada mulanya biasa menyeru orang-orang yang beliau rasakan ada kebaikan pada diri mereka. Kemudian beliau menyeru semua orang. Yang muda dan yang tua turut menyahut seruannya. Rakyat biasa dan golongan bangsawan dari kaumnya juga menyahut seruan beliau.

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.

Tidak ada had dalam subjek dakwah; sebaliknya ia merangkumi semua orang, dan dijalankan dengan kaedah yang diikuti oleh Rasulullah ﷺ, supaya kita mencapai apa yang Rasulullah ﷺ capai dari segi mendirikan dar al-Islam.

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.