《古兰经》和圣训也以多种术语表达了"达瓦"的理念：劝勉彼此遵循真理（tawaasi）；传递喜讯（tabsheer）和警告（indhar）；阐明真理、劝诫（naseeha）、提醒众人；以最好的方式与有经人辩论；为主道而进行圣战（Jihaad），以及致力于使宗教占据优势的工作。此类例子还有很多。

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.

他说:“以时间起誓!人类确是亏折的,除非是那些信道并行善的人,他们互相劝勉真理,互相劝勉坚忍。”[TMQ 103:1-3] 他说:“我只派遣你(穆罕默德ﷺ)为一切世人的报喜者和警告者,但大多数人不知道。”[TMQ 34:28] 他又说:“我派遣的每一位使者,都只用其民族的语言,以便他向他们阐明真相。”[TMQ 14:4] 他说:“这(古兰经)确是对全世界(人类和精灵)的一种教诲。”[TMQ 81:27] 他说:“这(古兰经)确是对你(穆罕默德ﷺ)和你的民族的一种教诲。”

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 )

……你们将被问及此事。”[TMQ 43:44]他说:“……并以更好的方式与他们辩论。”[TMQ 16:125]他说:“与他们战斗,直到不再有斐特乃(Fitnah,即不信教,也就是崇拜安拉以外的其他事物)为止,直到宗教(敬拜)全都只归安拉。”[TMQ 8:39]他说:“他就是派遣使者(穆罕默德ﷺ)带着正道和真理的宗教降临的那一位,使它高于一切其他的宗教(生活方式),哪怕多神教徒厌恶它。”[TMQ 61:9]安拉的使者ﷺ说:“宗教即是忠告。”有人问:“安拉的使者啊,向谁忠告呢?”他说:“向安拉、向祂的经典、向祂的使者ﷺ、向穆斯林的领袖和普通民众忠告。”[双方共同认可] 素莱曼·本·布赖达圣训,他从其父那里传述说:“安拉的使者ﷺ每当任命某人为军队或远征队的指挥官时,就会嘱咐他敬畏安拉(无论是在私下事务中),并要善待与他同行的穆斯林。他会说:‘�奉安拉之名,为安拉之道而战。与不信安拉的人作战。当你遇到来自多神教徒的敌人时,请邀请他们选择三种方案。”

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.

“如果他们回应其中任何一项，就接受他们的回应，并克制自己，不对他们加以伤害。邀请他们接受伊斯兰；如果他们回应你，就接受他们的回应，并停止与他们作战……”［穆斯林圣训实录收录］。据传，安拉的使者ﷺ说：“愿安拉照亮一个听到我的话、并将其牢记、理解并传达出去的仆人的面容。因为可能有人携带着伊斯兰教法知识，自己却不是深谙教法的人；也可能有人把教法知识传给比他更精通的人。”［提尔米兹圣训集收录］。如此，经文与圣训都印证了同一件事：每一节经文或每一段圣训都蕴含着达瓦（传播伊斯兰）。达瓦面向所有人，所有穆斯林都应当依自己的能力承担起这一责任。

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.

如果我们看那些只涉及“al-amr bil-ma‘ruf wa’n-nahy ‘ani’l-munkar”（命人行善、禁人作恶）的经文，而不是其他关于da‘wah（宣教）的经文，例如，我们会看到，这些经文告诉我们，伊斯兰教这一伟大的支柱必须涵盖所有穆斯林。关于作为我们榜样和典范的先知ﷺ，经文说：“……他命人行善，禁人作恶，为他们准许了佳美的食物，为他们禁止了污秽的东西……”［《古兰经》7:157］

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].

这说明了他对使命的圆满完成。他是安拉借其口宣示了每一件善事、禁止了每一件恶事，允许了每一件“泰业卜”（合法之物），并禁止了每一件“卡比斯”（不合法之物）的那位使者。ﷺ

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).

关于穆斯林乌玛（Ummah），经文说：“你们是被派遣于人类的最优秀的民族，你们命人行善，禁人作恶，你们信仰真主……”[TMQ 3:110] 此处的乌玛包括所有穆斯林，无论是个人、群体，还是掌权者，都负有命人行善、禁人作恶的责任，每一种善行都要命令，每一种恶行都要禁止。

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.

关于个人，经文说：“信道的男女，互为盟友，他们劝人行善，禁人作恶……”[TMQ 9:71] 古尔图卜说：“安拉以劝善戒恶来区分信士与伪信士。由此表明，信士最特定的特征是：劝善戒恶，而其中居首位的是向伊斯兰的宣教（da'wah）。”[《古尔图卜经注》4/47] 关于团体和群体，经文阐明了他们行动的性质，经文说：“你们当中应当有一群人，号召人们行善（即伊斯兰），劝人行善，禁人作恶。这些人便是成功的人。”[TMQ 3:104] 关于掌权者，经文说：“（穆斯林统治者）如果我使他们在大地上掌权，他们就会建立拜功，完纳天课，劝人行善，禁人作恶。万事的归宿都在安拉。”[TMQ 22:41] 《古兰经》阐明，宣教应当是向伊斯兰的宣教：“你们当中应当有一群人，号召人们行善（即伊斯兰）……”[TMQ 3:104]；“当人们被召唤归向伊斯兰的时候，谁比诬蔑安拉的人更不义呢？”[TMQ 61:7]；“你（穆罕默德ﷺ）必定是在引导他们走上正路。”[TMQ 23:73] 《古兰经》还阐明，宣教应当是向安拉的宣教：“谁的言语比号召归向安拉、行善并说‘我确是归顺者’的人更美好呢？”[TMQ 41:33]；“你说：‘这是我的道路，我与追随我的人，都依据明证，号召人们归向安拉。’”[TMQ 12:108] 《古兰经》还阐明，宣教应当是归依安拉所降示的律法来裁决：“当人们被召唤到安拉和使者那里，让使者在他们之间裁决时，他们中有一派人却背弃而去。” [TMQ 24:48]:“信士们被召到真主和使者那里去，以便在他们之间进行裁决时，他们所说的只是：‘我们听从，我们服从。’”[TMQ 24:51]；“……他们被召到真主的经典那里以解决他们之间的争端，然而其中一部分人却转身避开，他们是背离的。”[TMQ 3:23] 命人行善、禁止作恶，是集体义务（fard ‘ala al-kifayah），某些人被specifically责成承担此责任。承担者将获得回报，而放弃者在该义务被完成之前不能免责，因为真主以承担此义务为“得救”的结果，以放弃此义务为“刑罚”的结果。祂说：“当他们忘记了所受的劝诫时，我们拯救了那些禁止恶行的人，而惩罚了那些作恶的人，因为他们一直在犯罪。”[TMQ 7:165] 既然信仰是最高的善行，是一切善行的基础，那么反过来，kufr（不信）就是最高的恶行，是一切恶行的基础。既然顺从的行为是源自最高善行的善事，那么反过来，违抗的行为就是源自最高恶行的恶事。既然以真主所降示的法律进行裁决是顺从行为之首，信仰与各种顺从行为借此得以保全，宣教借此得以进行，宗教借此得以传播；那么反过来，以非真主所降示的法律进行裁决就是违抗行为之首，它等同于追随私欲、情欲与迷误。

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.

因此，乌玛有义务团结起来确立这一义务。让关心自身宗教事务的穆斯林知道：当他阅读一节经文或一段圣训时，他并非唯一的受众，而是对所有人的言说。即使这段言说是针对使者ﷺ的，它也是通过他向乌玛发出的训诫，只要没有特定的证据表明其专指某人。当真主命令穆斯林信仰时，这既是对他的命令，也是对其他人的命令；关于崇拜的命令，既是对他的命令，也是对其他人的命令；同样，依照真主所降示的律法进行裁决的命令，也既是对他的命令，也是对其他人的命令。

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.