Youth Leadership2005(Amended)

“Inspiration and Motivation – the Driven force”

(Bis-mil-laah-hir-raH-maa-nir-ra-Hiim)
In the Name of Allah Most gracious, Most Merciful
(Al-Hamdu-lil-laah) “All praises be to Allah, it is He Who has sent unto His
Messenger (Muhammad s.a.w.) with the Guidance, the religion of Truth (a-
dee-nil Haq), So that it may be established over all other ways, even though
the unbelievers may detest it.”
Salutations and blessings be upon the Messenger of Allah, to his family,
his Companions, and whoever follows, and assist and obey him in
allegiance.

(Wa-ba‟d)

Seminar Theme: Da‟wahpreneur: “Incubating Social Initiatives”

Firstly, when I was approached, I was quite hesitant, but sensing a genuine need
of our community and for Islam, I humbly avail myself to share what I can in this
seminar - out of a sense of duty as a Muslim. That invitation has inspired me to
prepare a write-up, although I do not know whether this can be accommodated in
this seminar – but still I hope to share it with all aspiring Du‟at. I admit of being
much unaware of what has already been planned for this seminar, I was only
able to scan through some of the materials given to me; discuss with a few of the
organizers and resolve perhaps to attend the opening lecture. So if what I deliver
(this paper and remarks made, given the time constraint) which may not be in
congruent with the organizers plans and expectations, please I sincerely beg
forgiveness.

For those who know me will attest, that at times I may appear too passionate with
my views, and some may even regard it as being too critical. Therefore, if these

All Rights reserved©2005 Zhulkeflee Hj Ismail 1
@wwwfacetotaceconsultants.com. This paper was prepared for Youth
Leadership Seminar2005@RELC International Hotel Singapore.


seem to be so to any one, please do not take it wrongly or think of it negatively,
for my intentions are sincere, only towards enjoining one another to the truth.
After receiving the invitation, and wanting to share whatever little I know about
the subject of Da‟wah (an area of interest and concern for me since the late
1970‟s), this article on my thoughts on the subject of “Our Da‟wah and Social
initiatives” is herewith appended. Whether I am able to present everything during
the Seminar or not, depends on the circumstances of the Seminar, but I hope
that participants can still refer and reflect to what has been written and share it
with other activist if it can benefit our Da‟wah efforts.

Point that I pondered: What are we incubating? Da‟wah or Social initiatives?
 “Da‟wah itself demands social initiatives, but are all social initiatives committed to
da‟wah?”
 the suffix “-preneur” (if I may assume, perhaps) is derived from term
“entrepreneur”- but what has been the consideration for linking it to da‟wah?
What was implied?
 If the aim is to equip worker with tools, have we considered whether the worker
knows what his work is about? Some may say: “why not both?” then let us be
reminded that “A scalpel in the hands of a surgeon will have different meaning
and utility if merely placed in the hands of a cook (or even a butcher)”.

Sincerely, I do not quite know what is really expected of me when given the topic,
with a time slot of just one hour. And that too for a closing remark! Perhaps I may
only be able to cover some aspects of my thoughts on the subject.

Topic given: “Inspiration and Motivation – the Driven force”

What approach should I take? (Maybe to relate story of JoHa-Mulla
Nasruddin?)


Firstly maybe it is useful for me to relate some aspects that have been source of
my inspiration and motivation.

Inspirational for Da‟wah
 the Truth and Beauty of Islam
 the model of our Prophet s.a.w.
 “mu-bash-shiran wa nadzii-ra wa da-‟i-yan-ilallaahi bi-idz-nihi wasi-raa-jan mu-nii-
raa”.
 The message of Islam for all – RaH-matan lil-„aa-lameen
 Some examples in Shahabah – Imam al-Haddad – Sunan Ampel - Sheikh al-
Maqasari - Hassan al-Banna – Maulana Abul „Aleem as-Siddiqy – etc.
 Personal encounter in mission school, threat of evangelism, secularism,
involvement with converts etc.
Motivational
 to become witnesses unto nations
 Shahadatain – self-activation
 “Ma-„aas-sodiqeen” - peers and like-minded Muslims
 My teachers and our own Ulama‟
 Of our past history
 “Fa-aHsin ka-maa-aH-sa-naAllaaha ilayk”
 “Wa-man aHsanu qaw-lanm-mim-man da-‟aa -ilallaahi wa-„ami-las-so-
lihan, wa-qaa-luu in-nanii-minal muslimiin…”

Important lessons:
 “Da‟wah has 3 pillars: - „ilm (knowledge); tarbiyyah / tadhibiyyah
(training/education); and Jihaad (striving with utmost).”
 Knowledge – “parable of the circle”.



 What I learn from the ways of my teachers: “Sometimes a way to motivate
action in students is to tolerate their childish fantasy in high sense of self-
esteem; but do not overlook to remind them of Adab*”

* “Adab” – sense of proportion and knowledge of their rightful place in the order of things,
the Absence of which indicates injustice (zulm).”

(My presentation may only cover this part… (to meet what the topic seem to
indicate) for I do not wish to exceed the limits of the organizers (hosts‟)
hospitality. But if circumstance allows, i.e. with organizers permission and
participants indulgence, the rest will follow. insyaAllaah!).

“OUR DA’WAH AND SOCIAL INITIATIVES”
(Reflections on the state of Da’wah in Singapore)

As the key subject in this Seminar is Da‟wah, and there were questions raised
wanting explanations regarding it. Allow me (at the risk of repeating what other
speakers may have already said) to go over again the subject:

What “Da‟wah” means to me?

“Call thou (all mankind) unto the way of thy Sustainer (Lord), with wisdom and
goodly exhortation, and argue with them in the most kindly manner: for, behold,
thy Sustainer (Lord) knows best as to who strays from His path, and best knows
He as to who are the right-guided.”
(1Qur‟an: an-Nahlu: 16: 125)

1
I have mostly used English translation from Muhammad Asad‟s “The Message of the Quran”- (Dar-al-
Andalus)



“Da‟wah” – (from the commanding verb “ud-„uu”) meaning “to call or to invite”,
in the context used in Islam (refer Qur‟an: an-Nahlu: 16: 125) technically, refers
specifically to efforts for proselytizing non-Muslim i.e. its connotation is
missionary; viz. “to call and invite them all who are not Muslims towards the way
of thy Lord i.e. al-Islam.” This is implied furthermore since in that verse, the
approach even stipulates the possibility of „wa jaa-dil-hum‟ (“and dispute with
them”) which positions the one who calls or invites (i.e. the da‟i) distinctly in the
category of “bil-Muhtadiin” (those who are on the path of guidance) as opposed
to those (mad‟u) being called to here but who rejects, as “bi-man-Dhal-la an-sa-
bii-lihi” (from those who are astray from the path of Allah s.w.t.). “Huda”
(guidance) and “Dhal-la” (astray) are strong terminologies which demarcate
between the “believers” and the “non-believers”. Also, the command for Da‟wah
(“Calling”) here carries with it conditions:

 that it be with Wisdom (not just knowledge. Is there not a great difference
between Wisdom and knowledge? For that matter, even between
knowledge and information?).
 that it be with goodly exhortation (not just any kind of exhortation).
 that if arguments and disputation is required it must be in the most kindly
manner (not disputation or argument understood generally).

From these, I believe that such Da‟wah requires one to be appropriately
equipped.

Granted that our Prophet s.a.w. was sent (as a Mercy) to all mankind, and that
every people, since his time until the end of the world, is the ummah of
Muhammad, yet there is a distinction made between the ummah of his da‟wah



(every non-believers) and the Muslim ummah (those that have accepted al-
Islam.)

“Indeed, there has come unto you (O mankind) a Messenger (Prophet
Muhammad s.a.w.) from among yourselves: heavily weighs upon him [the
thought] that you might suffer [in the life to come]: full of concern for you [is he,
and] full of compassion and mercy towards the believers.”
(Qur‟an: at-Tawbah: 9: 128)

This would indicate a different manner of his “calling” all people to Allah‟s way (if
we assume “da‟wah” in the general sense), i.e. towards both non-Muslims and
Muslims, yet it alludes to difference in his approach, attitude and method for each
group. In yet another passage Allah s.w.t. describes our Prophet s.a.w. and
those who are with him thus:

“Muhammad is Allah‟s Messenger; and those who are [truly] with him are (a-
shid-daa-u- „alal-kuf-faar) firm and unyielding towards all [kuffar] deniers of the
truth, [yet] full of mercy towards one another (ru-Hamaa-u-bay-nahum.) You can
see them bowing down, prostrating themselves [in prayer], seeking favour with
Allah and [His] goodly acceptance: their marks are on their faces, traced by
prostration.”
(Qur‟an: al-Fath: 48: 29)

However, some Muslims today may only refer to the literal meaning of the word
“Da‟wah” (meaning “call or invite” generally), and may thus even extended their



understanding of Da‟wah to include every effort of calling (both non-Muslim and
Muslim), without understanding that there is a distinguishing difference
concerning “calling” (educating or improving plight of) the Muslims towards their
adhering to the teachings of Islam, which have already been given another
technical terminology i.e. “Islah” instead of the term “Da‟wah.”

The appellation (title) of “Da-„i” – a reflection

In my readings and learning of the life of our Islamic scholars, I realized that the
title “Da‟i” is such a high station that, only those who met certain standards in
their lives (their immense knowledge, their exemplary character and sincere
religious devotions, their life commitment to Islam and proven works for
spreading the teachings of Islam etc.) are accorded such appellation. It is not
self-claimed or conferred by institutes or learning centres, but recognition by their
peers amongst Islamic scholars in the field of Da‟wah and education. After all,
our Prophet Muhammad s.a.w., as described by Allah s.w.t. as “Ad-daa-‟iyan-
ilallaah bi-idz-nihi” (the caller towards Allah‟s way by His permission – Qur‟an: al-
Ahzab: 33: 46), is their ultimate model for being a Da‟i.

(So that I am not to be misunderstood, let me qualify) Here, I am not saying that
“Da‟wah is only to be done by a Da‟i, or that other Muslims (who are not a da‟i)
therefore cannot do or assist in work of da‟wah”. What I am saying is only that
the appellation of a Da‟i cannot be carelessly used just because a Muslim is
doing or helping in work of Da‟wah.

I detect some indication that many amongst da‟wah activists may have different
understanding of what “da‟wah” and what a “da‟i” is – which then may lead to
possibility of differences in perspectives, methods and approaches. Allow me to
comment.



Confusion in terms2, a concern that must be corrected:

“The learned and wise among Muslims must use constant vigilance in detecting
erroneous usage in language which impinges upon semantic change in major key
elements and creates general confusion and error in the understanding of Islam and of its
worldview.”
Quote: Prof. S M Naquib al-Attas “The Concept of Education in Islam” pp. 37-38

I beg to differ to certain suggestion made that: “every Muslim is a Da‟i”. Rather I
would agree if we actually mean “potential da‟i”. And if we do mean this, then let
us not perpetuate or prolong this pretension.

Da‟wah (technically) and terms used in da‟wah have specialized denotation and
connotation. The title of “Da‟i” (plural is “Du‟at”) is almost equivalent to that of “an
emissary or ambassador” of Islam. Criteria, especially with regard to his having
wide and profound knowledge of the Deen ( [sing] „aleem‟ - “‟ulamaa‟ [pl.]
“Islamic scholars” ), particularly in the science of Da‟wah (Fiqh and Usul of
Da‟wah); his akhlaq, his commitment to elevating the words of Allah s.w.t.; etc.;
are prerequisite conditions. Although ordinary Muslims with certain capabilities to
assist in some of the work of a Da‟i are encouraged or even at times obligated to
do so, but his doing so does not therefore make him a da‟i, yet, (although we
may encourage him to aspire to be one by him pursuing further Islamic
development for du‟at). His education and development towards becoming a da‟i
must be seriously looked into by our community, and not left to their individual
assumptions as to their preparedness in Da‟wah. To thus confer upon him this

2
It seems that our community‟s apparent confusion may be traced to our general laxity in understanding
profound meanings and definitions of terms (amongst many reasons). It is further compounded by careless
coinage of new or „stylish‟ terms without concern as to how it can affect general understanding of accepted
terminologies already in placed within our worldview. Refer to my write-up “Melayu Baru?” (Risalah
Pergas 2003).



appellation although he does not possess the required preparedness of a Da‟i,
would be callous and may be considered breach of Adab in Islam; and an
injustice to those concern who may be oblivious to this. We should even fear that
this can lead to leveling where the hierarchy of knowledge and ranking of Islamic
scholars, would inevitably be seriously undermined.

To suggest that whoever has knowledge about Islam he can do da‟wah (justifying
it by quoting Hadith “bal-li-ghu an-ni wa-lau- aa-yah” – i.e. “convey from me even
if it be one sign”) is to confuse “da‟wah” with “tabligh” (to convey). A Da‟i„s role
may require him to convey (as a “muballigh”), but not every one who can convey
is therefore a Da‟i; or even the title “muballigh” (from the verb “tabligh”) in the
context of Da‟wah, for this requires that the person concerned must possess
certain knowledge of da‟wah, skills and preparedness.

Some may have suggested that the command for “al-„amru bil-ma‟-ruf, nah-yu
„anil-munkar” (“enjoining the doing of good and forbidding wrong”) as therefore
referring to “ad-da‟wah” as an obligation upon every Muslim. I do not disagree
that it pertains to the general command towards all Muslims as a collective
responsibility placed upon the community, but when it is carried out (enjoining /
forbidding) towards non-Muslim I would deem it as “Da‟wah”, but within or
amongst Muslims it is “Islah” (in fact here “Islah” is the imperative to preserve the
well-being of the community). And this being regarded as Fardhu Kifaa-yah, it
would indicate that it is for those capable of doing it, not simply just any one.

As it is, I believe, direct da‟wah3 (which is towards non-Muslims), have been
sadly neglected (from perspective of my understanding the difference between
“da‟wah” and “islah”). We may have insulated our community from the actual

3
I apologize for having to use the qualification (i.e. “direct”) because of the presence in some peoples‟
understanding of “indirect Da‟wah” when actually what they are referring to is ”Islah”.



da‟wah work when we continue to attach label of “da‟wah” for works which are in
fact “islah” initiatives.

Why the need for further differentiation in this?

Perhaps some may think that this is somewhat petty, but please bear in mind that
only with such differentiation, can we hope to extricate our community from many
shortcomings in terms of our Da‟wah efforts and improve activist management
efficiently. Compare for example the following differences (let‟s analyze it from
human resource perspective4):

ISLAH PROGRAMS DA‟WAH PROGRAMS
(a) Objectives are towards our own (a) Objectives are towards non-
people; we can easily determine Muslims; we have to develop
their needs which usually are of their need for Islam;
immediate nature, short term; programs usually have to be
tends to become seasonal. long-term and prioritize
towards a long-term
objective and require
commitment for „long hauls‟.
(b) “Clients5” generally (b) “Clients” are diverse with
homogeneous since they are all differing values, cultural

4
Actually useful in terms of not just human resource alone, but for other purposes too.

5
For the sake of accommodating participants familiarity with sociologist‟ jargon, this term is here used. In
“Da’wah” and “Islah”, this term is in fact offensive; the term “brothers/sisters” has always been used to
manifest warmth, closeness, empathy and idea of inclusiveness that is what “ukhuwwah Islamiyyah” for
the people being called ( i.e. mad’uun). Brothers/sisters in faith, and if not in humanity.



Muslims and therefore generally background and may even
assume to have many similar have „hostile‟ attitudes. Need
values and they may already be to be sensitive and we
ready to receive intervention cannot assume receptivity.
and easily supportive of
program.

(c) Exclusive6 (i.e. tends to be (c) Inclusive (i.e. must look
inward looking primarily for outward). Thus activist
Muslim community.) Thus knowledge, comfort level and
activists‟ knowledge, comfort confidence in dealing with
level and confidence in dealing their clients cannot be
with their clients easily assumed but require specific
developed to suit their work with and intensive preparation,
clients or audience. especially their knowledge of
other community and how to
interact with them7.
(d) Activists‟ developmental needs (d) Activists‟ developmental
can be only focused on the needs must all be focused
project at hand; need not have on Da‟wah and therefore
to know bigger picture. Can require commitment for

6
“Islah” which concerns initiatives to improve our own community tends to be exclusive. With almost
every Muslim‟s organizations focusing on this which they then regard as Da‟wah, non-Muslims (or even
the Muslims themselves) may see Islam as being an exclusive religion, when message of Islam are only
seen as being directed within the community in these “Islah” initiatves and activities. They the non-
Muslims may wonder, “Does Islam have anything for me?”
7
When non-Muslims began to approach Muslims after the “Sept 11”– initiatives towards building inter-
racial confidence circle – many Muslim activists found themselves inadequately prepared to speak to these
visitors about Islam, even though they are regarded by our community to be the “Da‟wah” activists. Unless
we realize that “Da‟wah” is actually meant to be towards non-Muslims, our current approach in developing
so-called “Dua‟t” will remain inadequate and not seriously reviewed and focused to produce the desired
outcome for “Da‟wah”.



have different activist. Can continuous and specialized
harness their personal training. Need to utilize same
professional expertise, as high activists‟ involvement in
level of religious knowledge various projects8. Relatively
need not be so crucial a high level of religious
requirement. knowledge and good inter-
personal skill, is crucial.

(e) Program can have a general (e) Program must be carefully
approach; can assume wide planned, specific and must
and ready catchments of be sensitive in approach; no
audience. ready audience.

* These are just only some of the examples (not exhaustive) important to consider
….. without which there might be possible occurrence of: over / under utilization
of human resource, blurring specific/general needs into one, mismatch, etc.

8
Especially in the follow-up services to be given, when from being hostile and indifferent mode, the mad’u
moves to become interested; and then perhaps to embraced Islam. This does not end here because we have
to ensure their education and aspects of adjustment, assimilation etc. Activists whom they are familiar with
can do a better task in these follow-up services because of the bonding already achieved and preparedness
of the „service provider‟.



My humble suggestions for the organizers:

What is the real concern – “(a) lack of social initiatives or (b) lack of
effective Da‟wah?”

If (a) Remedy for lack of social initiatives, it is by inculcating concept of collective
responsibility i.e. “Fardhu kifaa-yah” which offers variety of approaches under
“Islah” rather than “da‟wah”. Although da‟wah is amongst one of the Fardh kifaa-
yah, it is considered a specialized and distinct field that needs to be separately
assessed. Whereas under Fardhu Kifayah, and using “Islah” as the appropriate
terminology, it is clearly focused towards initiatives for improving our Muslim
community, without need for some underlying motives directed towards others. If
it has positive effect for Da‟wah then it is merely coincidental.

Someone may say: ”But our community has already accepted the loose label of
”da‟wah” for activities having Islamic orientation!” My respond is “the general
Muslims can be excused for having such perception, but as Islamic activists, is
this understanding correct?” How many organizations here have Da‟wah as their
main activity? Yet when their Muslim activists were asked to explain this kind of
“da‟wah” will admit that it is “indirect da‟wah”, because they know fully well that
the aim and objective (mad‟u) i.e. target of this so-called “da‟wah” is not directed
towards non-Muslims but inwardly within Muslim community. Why the need to
qualify with the word „indirect‟? Is it to still claim that it is da‟wah, when it is in fact
„Islah‟? Because no matter how we may console ourselves, we know that
“da‟wah” as the term denotes, is the efforts to call others (non-Muslims) towards
Islam, and we are not doing it. And we unashamedly allowed this neglect to
persist. And through usage, the actual da‟wah now becomes almost totally
neglected. Are we not concern for others to receive the message of our beloved



Prophet Muhammad s.a.w. who has been sent as “raH-matan lil-„aa-la-meen” (a
Mercy for the whole world)? Is the message of “al-Islam” meant to be exclusive
only for the Muslims?

As far as non-Muslims are concern, they can sense and will be able to confirm
that the term “da‟wah” denote missionary initiatives. And when they do, the non-
Muslims who are ever suspicious of any activity that suggests proselytizing
others, may even regard the continuous label of da‟wah for our social reform
program (specific to our Muslim community need) as a threat to them. So to
remove this misconception viz. public education for the Muslims, is exactly what
is “Islah” – (you see this need?) and not “da‟wah”. Yes, it may be a long process,
but it must begin with educating, firstly people who may influence general
perception and future leaders and activists in our community.

Perhaps, the „perceived lack of social initiatives‟ here is not that there are too
little of it being done by Muslim activists. After all, are not all these so-called
“Da‟wah” (albeit “indirect”) programs already being done, are regarded as social
initiatives since it can be included as social self-help project to improve our
community? Why then would it still be viewed as being inadequate? Perhaps to
some, by „social initiatives‟ they would want to measure it in the wider context of
our nation in which our Muslim community is in the minority. Furthermore,
because our social programs are mostly “inward-looking”, they are seen by
others as being too exclusive and therefore do not count for much in the context
of national social initiatives. Also, by our own design, Muslim community may
have deprived our selves from tapping into the available national funding and
amenities provided for all social initiatives, perhaps mainly due to lack of
knowledge/skills amongst Muslim activists on how to tap in to get them. Another
factor is because, when our community „social initiatives‟ are already perceived
by us as “Da‟wah” program, we ourselves would not identify it as those that can



qualify to get (national) state funding and assistance. This is further compounded
with the thinking that being a secular state, some believe that any such social
initiatives funded by the government is required to be totally devoid of any
religious connotations – whereas the effectiveness of our social programs for
Muslims hinges upon (our) their adherence to the religious teachings itself9. By
Muslims not receiving national funding allocated for social initiatives, statistically
our community may be thus perceived to be lacking in carrying out any. Maybe
this is the worry that some may have. Therefore to differentiate and explain
“Islah” as the social initiatives, that it is to improve the plight of Muslims rather
than “Da‟wah”, perhaps can help remove many misperceptions and possible
confusion.

(b) Remedy for lack of effective Da‟wah, it is for us to seriously review our Muslim
community‟s collective understanding concerning its definition, methodology,
planning, approach, our community‟s priority regarding it‟s imperatives and focus
vis-à-vis other agendas, the quality of resource and availability in the field of
da‟wah, etc. To only assume that any social initiatives can boost or heightened
effectiveness of our Da‟wah, we need to be convinced as to how this can be
directly possible and not hope for it indirectly (coincidentally) because then we
are only kidding ourselves by this approach in wanting our da‟wah to be effective
– when the focus or main agenda here i.e. “Islah” it seems is other than da‟wah.
Any Dua‟t training and development program must already know the difference
between “Islah” and “Da‟wah”.

9
Trained social workers, counselors and those who sincerely wish to assist Muslims must note this. We
strongly believe that the social dysfunction amongst Muslims today has a direct link to their detachment
from adhering to their religious faith and practices. Contemporary tools in social intervention (using
Western models) may not be of much relevance without considering Islam. Refer to works by Dr. Malik
Badri of ISTAC (Malaysia).



Some may bring up the point about “Da‟wah-bil-haal” My understanding of this
term is that even in this – Da‟wah through providing assistance to alleviate their
problems in life – still the (mad‟u) people which this initiatives is directed to is
very clear i.e. the non-Muslims and those whose hearts are inclined to Islam (mu-
allafah-quluu-buhum). Thus it is that a portion of “zakah” collective is allocated
for10.

Social initiatives towards improving our own Muslim community using “da‟wah”
label is not wise, bearing in mind that this term denotes proselytizing (see my
previous explanation). Actually social initiatives can be activated by Muslims in
general, who are not necessarily a da‟i. Perhaps the approach should use the
Islamic (Qur‟anic) concept with themes which is not directly link to the work of
Da‟wah but a general command for our community to fulfill (Fardh Kifaa-yah). So
when we present these as projects, present it using themes which reflect our
community social initiatives rather than Da‟wah:

 Um-matan wasotaa -
“…..ummatan – wasotan – li-ta-kuu-nuu shu-ha-daa - „alan-naas…”
(Q: al-Baqarah: 2: 143)
Theme: “Building a balanced and just society”

 Ee-man wa – „amalan-Swo-li-haat -
“In-nal-ladzii-na – aa-ma-nuu wa – „amiluus- Swo-li-haat …” (Q: al-Kahf: 18:107)
Theme: “Moulding of a citizen: upon conviction and good deeds”

 Al-birr- wat-taq-waa –

10
I am referring to the (asnaf) allocation for “muallaf”. And misunderstanding of this concept may lead to
possible misallocation of the funds and resources specific to that which is intended for. As it is now, we
need to find out how converts to Islam are coping. Have we really provided for them sufficiently? We need
to study and learn from the manner of its utilization for Da‟wah as seen in the Seerah of our Prophets.a.w.
and the ways of the Khulafa’ Raashiduun.


“…wa-.ta-„aa-wanu „alal-birr….” (Q: al-Maa-idah: 5: 2)
Theme: “Let us help in every good works and in piety”

 Al-khayraat –
“….Fas-ta-biqul-khay-raat…..” (Q: al-Baqarah: 2: 148)
Theme: “Let us compete in charity and good works”

 Al-Ihsan –
“…. Fa-aH-sin ka-maa aH-sanaAllaahi - ilayk” (Q: al-Qashash: 28)
Theme: “A Society that exude benevolence and righteous conduct”

 „Amr ma‟ruf Nahi munkar –
“ …. Ta;-mu-ruu-na bil-ma‟-ruu-fi wa-tan-haw-na „anil-munkaar ..”(Q: aa-li „Imran: 3: 110)
Theme: “Vigilance through community service”

 Taw-Swi bil-Haqq was- Swobr.
“ .. wa-ta-waa-Swau-bil-Haq-qi wa-ta-waa- Swau-bis-Swobr” (Q: al-„Asr: 103: 3)
Theme: “A civil society that up hold Truth and display steadfastness with
Patience.”

These are all the collective concern of every Muslims in the community to
consider (admittedly, these are not exhaustive), termed as Fardh kifaa-yah. If it
can assist to present positive image of the community, well and good (al-
Hamdulillaah!) but, we must realize (in the sense of insaf) that its da‟wah effect
(insha-Allaah! if Allah permits), is only incidental.

More importantly by this approach we, the Muslim community (and our social
initiatives) would not then be accused of attempting at proselytizing. And our
resources (if any) specific to da‟wah and development of du‟at (which prepares
them for direct work of calling non-Muslims to Islam) would not be unduly



distracted or overburdened from attaining to its objective. And in the light of what
have been presented here, I sincerely hope that our community may need to be
focused and give just proportion on issue of Da‟wah (as differentiated from
“Islah”) and the development of our present and future Du‟at, and not leave this
to be vaguely interpreted to give us a false sense of achievement in Da‟wah, but
which is not Da‟wah.

Da‟wah in social initiatives

Though every Muslim aspiring to be a Da‟i can be involved in social initiatives,
they must already know how to utilize social initiatives for attainment of Da‟wah
objective. If not, their social activism may distract them, from being Da‟i of Islam
into merely becoming a social activist.

Another point of concern is that, despite every stress towards greater
professionalism today, yet when it comes to Da‟wah the approach seems to be
the exception. Reliance on part-time or „volunteer‟11 involvement in Da‟wah work
seems to be the norm. In the past our Du‟at (from amongst the Ulama‟) has been
able to carry it out when the community accord the proper respect and place for
them. Yet sadly, today our community does not regard or think of such people as
the professionals in Da‟wah. Perhaps, some may question the quality in such
people today (as compared to previous ulama‟). Well, if this be the concern, it
becomes a community obligation that we assist in their development towards
attaining the quality we hope for.

Our understanding of professionalism may be flawed to our own detriment when
such people are excluded or not placed in their rightful position in Da‟wah.
Having professionals (usually based on academic qualification and with certain
11
I am not comfortable in the usage of this term for a reason. Please refer to my write up– “Volunteerism
and the Islamic perspective” (Risalah Pergas, 2005) - adapted from speech in AMP.


profession only, whose main strength may not be in Islam) in doing Da‟wah, does
not necessarily mean that therefore Da‟wah is done professionally (it depends on
what profession the professionals heading the Da‟wah are competent in).
Remember, this is the field of Da‟wah. If we have created a position of a Da‟i
(one doing full-time in Da‟wah as a profession) we must have trust in his taking
the lead in this. His input and direction, based on his knowledge and competency
in Da‟wah has to be respected, supported or complemented, and assisted in his
development as Da‟i – not to be usurped, manipulated or undermined. Da‟wah is
not a hobby or extra-curricula activity but a life-long vocation and serious
commitment to Allah s.w.t. and His Messenger s.a.w. Remember that one who
aspires in it must bear in mind that this role, as Du‟at, is amongst the role and
legacy of our Prophet s.a.w. And he, our Prophet s.a.w. has reminded us:

“I-dzaa-wu-sidal- „amr- ilaa –ghay-ri- ah-lihi, fan-ta-zi-rus-sa-„ah”
“When the affair is given to one who is not its rightful person for it [ahli-ha],
then wait for the time (of its destruction).” - (Hadith reported by Bukhary))

WaAllaahu a‟lam

O Our Lord! Take us not to task if we forget or unwittingly do wrong!
O Our Lord! Lay not on us a burden such as Thou didst lay upon those who lived
before us!
O Our Lord! Make us not bear burdens which we have no strength to bear!
And efface Thou our sins, and grant us forgiveness,
and bestow Thy mercy upon us!
Thou art our Lord Supreme:
Help us against people who deny the truth!
Wabil-laa-hil-Hidaa-yah wa-at-tau-fiq.
Was-salaam.



(for Youth Leadership Seminar “Dakwahpreneur: “Incubating Social Initiatives”
- 15 May 2005 – RELC International Hotel, Singapore)


Youth Leadership2005(Amended)

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