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The importance of dawah and it roles,

The Perseverance Of Insaniyyah (Humanism)


The first function exercising dakwah is to preserve the nature and real potential of man as
being Insan. The potential of Insan is to be Khalifah of Allah and His servant to worship Him.
The word khalifah is naib can Allah (deputy of Allah). Man is chosen as his vicegerent to
administer and implement His law in this material world. So the real meaning of Khalifah is
who carrying out the God command based on the pure tawhid with a constant presence Allah
during the implementation of His shariah. The reason Allah designates man as His Khalifah
as man is microcosm and best creation to shouder God duties. To indicate the superiority of
man as Insan, he backs up the argument from Quranic verses
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dan 5

Man is composed of two major elements: the soul and physical body. The first alludes to the
real and actual essence of mans self whereby by this soul, man is given responsibility to
recognize Allah and be answerable for reward and punishment according to Islamic law. This
is because the natures of soul relate to the world of amar (the world of command). So it is the
indivisible spiritual substance neither a body nor accident and having the angelic species in
nature. So, it has the holistic divine connection that differs from all material substance of the
world. It has a faculty to recognize God in a transcendental manner as it has taken a covenant
in the witness of the command of God in the day of Alastu birabbikum. This spiritual witness
becomes an innate knowledge in itself that called fitrah . Whereas the second, it concerns with
material aspects. It relates to the alam al-khalq (the world of creation) that refers to the
corporeal dimension which composite a space, quantity and divisible form. By these
characters, it turns out to be only a mechanism or vehicle for the soul to take action in this
material world to employ the religious responsibilities as required in Islam.

However, even mans soul is forwarded with the fixed innate nature in believing God and in
carrying out His command, but it must be to be nurtured as well.. This is because the fitrah
located in man is contaminated by the darkness of material magnetic, sensible logical
analogies and satan's deception that make him lose sight of his real function as Khalifah. This
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Al-Quran, Al-Tin 95:4


Al-Quran, Al-Isra17:70
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Al-Quran, Al-baqarah 3:30
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Al-Quran, A-lcalaq 96:5
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Al-Quran, al-rahman 55:4
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forgetfulness manifests in man, when he conducts himself with nafs al-ammarah that it
endlessly violates and disobeys to Allahs command. Participating in dawah means that man
accompanies a preacher as his guider, trainer and teacher to instruct him with particular
discipline and rituals to obtain true belief and to perform all the religious duties properly.
The result of the Preachers instruction cause man exercises the religious duties easily, and
makes it become his permanent innate nature without difficulty in performing it.. The perfect
devotion of man to Allah is he endowed with perpetual remembrance of Him. The hint of the
said nature is one deposes totally all the existent created things and its links and dependency
in the heart but by Allah alone. the characteristic of the true insan as saying:
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dawahs ultimate objective is to guide to know God and follow His command in sincerity
stage by suhbah to the preacher. The result of successful gnosis and devotion to Allah is one
behaves with the excellent qualities and the performing of the religious duties internally and
externally with the total presence to Allah.
So, the real function of dawah to get true gnosis to Allah and sincerity is mandatory. It is the
duty of all Prophets until to the Prophet Muhammad SAW , nothing else. The sincerity is a
hint that one gains a pure tawhid to God that expressed as Ihsan.. One feels by direct tasting
that Allah always sees his movement and action externally and internally that require one to
have a full courtesy during devotion to God. This end cannot be achieved unless by suhbah
with the preacher as exercised in the dawah. This suhbah is an effective method in teaching
and training. In fact, suhbah by vision directly the face of the Prophet is essential as an
affective way of lesson, gaining aid and spiritual feed. Similar way is adept as well by
companions and followers over the generations as an effective way to regain the real purpose
of man's creation as Insan.
So the actual function of exercising the dawah is to safeguard the nature of Insan. It can be
realized when one gets back the gnosis of Allah and ability in performing all religious duties
until sincerity stage. And the other thing such as vision the material object and realities
including the taste and spiritual affair and station are not real end but they just a means to
strengthen the conviction and servitude to the Shariah
The Exercise of The Takhallyah And Tahalliyah
the second function of the dawah is to exercise or practice of takhliyyah (removal) and
tahliyyah (behave). This is the clear command instructed in the al-Quran and al-sunnaah.
This is because the preservation of Insans nature does not complete unless one undergoes the
said process. It is also known as the process of tazkiyyah al-nafs (purification of the soul).
This process is accomplished by three crucial components: taribiyyah al-shykah, mujahadah
and riyadah. He views the training of the soul does not refer to the specific meaning of the
nafs, as a combined entity between the faculty of angry and desire which is requiring the
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Al-Quran, Al-Zariyat 51:56

burden striving. However, it is a spirit that depends on the nafs al-ammarah. It must be
trained properly by performing the Shariahs obligation and the sunnah of the prophet in the
azimah (strictest mode) and avoidance of rukhsah (accommodation). All the mujahadah and
riyadah without the imitating the sunnah is fruitless.
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, the azimah is one exercise the Shariah in the strict mode by safeguarding its rules and
courtesy in the most excellent way. The obligatory deed is performed seriously. The
supererogatory deed as well is carried out like it as compulsory and the undesirable deed is
avoided like it as illegal.. Whereas the rukhsah (accommodation) does not only refer to leave
the excessive practice in the utilization of permissible things but also to go out on the matter
of khilaf aula (disagreement between the best choice) in the shariah by giving priority to the
azimah

The reason for one who engages in the dawah to exercise the azimah and to stay away from
the rukhsah because he has taken a pledge throughout his preacher as contract and promise to
God to safeguard all Shariahs obligations in the strict mode. Al-Zubaydi states that one who
takes a covenant with God, he must fulfil his covenant as a solemn contract to Him. Thus, he
necessarily seeks the Shariah's knowledge in the affirmative way (tahqiq) or by questioning
to reputable scholars about shari'ah duties obligated to him. If he finds the disagreement
viewpoints among the scholar pertaining to the shariaah subject, he must choose the most
awareness standpoint (ahwat) with the intention going pout from the disagreement. If he
prefers the rukhsah in Shariah with having the ability to carry out the duties with his strength
even face some huge difficulty during the performance, he is likened to nullify and abrogate
his contract with God (al-Zubaidi 7, n.d: 379).
The practice of azimah in the shariah and al-sunnah, avoidance the rukhsah, and bidaah
become established principles in mujahadah and riyadah
The most important following the Shariah and the sunnah of the prophet is to measure that
the mujahadah and riyadah in Sufi order is acceptable to arrive at true obedience to God. If
one exercises the riyadah and mujahadah in line with sharaiah and the sunnah and get nothing
of spiritual states, so it is not harmful. Furthermore it is better than getting it without the
agreement to the both sources as all the spiritual states generated from it considered as a
deception, illusion, istidraj. Conformity to the Shariah and sunnah is a necessary
precondition to make the mujahadah and riyahah arrive to the gnosis and obedience to God. If
not, one is being escaped and disillusioned with his spiritual states.
This is affirmed by
Ubaydullah Ahrar that all the spiritual states and direct taste earned without the true
correspondence to the Shariah and the sunnah of the Prophet is unacceptable (al-Sirhinidi
n.d,1: 172).
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Al-Quran, al-Imran 3:31

The mujahadah and riyadah with conformity with sunnah make it differs from the striving of
philosophers and Brahmin people in Yoga. The different impact of the mujahadh and riyadah
to the sharicah and al-sunnah also elucidated precisely by Ibn Arabi . He divides one s
mujadahah and riyahd into two; ruhani and ruhani wa ilahi. The first alludes to the one's
mujahadah and riyahadah without the full compliance to the sahriah and sunnah. He gets only
all spiritual states and experience that nothing contributes the gnosis and worship God. The
second refers to one's mujahadah and riyadah that is compliant with the Shariah and sunnah.
Besides experiencing the spiritual states, it does not block one to arrive at Gods presence. It
is necessary steering one to the genuine gnosis and obedience to God because the Shariah is a
bride of God. No perfect waypoints out of the recognition of God and total devotion to Him
unless by applying His Shari'ah and the sunnah of the Prophets SAW
In the mujahadah and riyadah, the method of moderation as required in the sunnah neither
extreme nor temperate in conduct. The moderation mode is applying something to its proper
function intertwined with the shariah teaching and the sunnah and tallying to one's level of
strength intellectually, physically and spiritually. It must be exercised gradually but
persistently until the shariah obligations became a permanent habit in oneself with no
difficulty. the practice of takalluf in performing the shariah obligations is avoided. Takalluf
means one burdens or troubles or charges himself with the deed that he unable to afford
beyond his capacity and feeling inconvenience. This is in line with hadith as narrated by
Zubair bin Awwam that the Prophet said

al-Suyuti, Jamc al-jawamic, bab harf al-hamzah) )
Translation:
In fact, I and my righteous people are liberated from the burden practice.

Translation:
Indeed, for your God has a right, and for yourself a right, and for your family a right
so deserve everyones right to his own right.
The application of moderation mode covers adults and teenagers. So the mujahadah and
riyadah in dawah do not only to teach the soul but also to educate the faculties inside ones
corporeal body. The Shariah's obligation does not only focus the relation between man and his
God but also with his fellow men. He divides shariah component into four al-ibadah,
munakahat, muamalat, jinayat. These components can be realized by the four faculties
equipped inside man: quwwah caqaliyyah, quwwah al-syahwah al-batniyyah, quwwah al-

qhadab and quwwah al-farjiyyah. These faculties must be well-balanced its function as they
are an energetic force to determine ones nature either become good or evil behaviour and to
administer the world as the good vicegerent of Allah .
For the quwwah caqaliyyah , one who is granted with strength bright intellect, it can think,
create, invent and innovate things for his convenience in this world. However, one's brilliant if
is not being controlled; it causes him unmindful all his innovations come from God. He
begins to claim his lordship as he believes the creation and invention of things derived from
his own strength and genius. So by the mujahadah and riyadah by performing the Shariahs
obligation in the strict mode, it trains ones brilliant ability to remember back his state of
servitude and the lordship to Allah. The second quwwah al-syahwah al-batniyyah, one is also
bestowed with the stomach appetite. It is essential to be fed by material need for body strength
to work in daily activities. However, if it does not be trained correctly it results in violation,
enemies, robbery and cruel traits in society like an animal. So by mujahadah and riyadah, the
stomach appetite is controlled according to Sharia'ah law in order to it operates to get daily
material needed in peace and harmony in the society. The third is quwwah al-qhadab, if one
gets extremely angry coincided with power, it will cause one lost his rationality and drive to
kill and harm the other. So by mujahadah and riayahad, it is being monitored for being a
braved to protect himself from the harmful according to the shariah. The fourth is quwwah
al-farjiyyah, this strength must be regulated properly. If not, one involves in fornication and
his traits are similar to the animal behaviours. It creates chaos to society and descendant
So it must be trained to follow the Shariah as it is the best way to full fill his sexual desire
and responsibility. These faculties are the mechanism for one to act, move and react to the
Shariahs teaching. They are determined factor for ones good and evil behaviours, reward and
punishment in this world and hereafter. If they are not being monitored properly, so they
violate the Shariah and create serious chaos in the society and damage the function of Insan.
They also cannot be demolished totally as they confer beneficial for one's survivors in this
world as Insan to implement all the Allah's instruction in various fields within the shariah
framework
So they can be trained by the preacher in order to make them operate properly according to
Islamic principal and to construct all the religious obligation become one's permanent habit.
The modesty is taught as the best way in mujahadah and riyadah as preferred by the Prophet
in according to ones level strength intellectually, bodily, and spiritually. To the concept of
possible change the traits, making the religious obligations become a habit and moderation
mode, The Prophet said:
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Translation:
Improve your conduct
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Translation:
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Al-Iraqi,al-Muqni can haml al-safar, bab Kitab Riyad al-nafs


Synonimous with tacawadu al-khayr cadatan , Al-bayhaqi, Shuib al-Iman, bab fima ballana can al-sahabah,

Make all the goodness as your regular habit)


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(Translation:
The best thing is the well balanced practice)
He stresses that all mujahadah and riyadah in implementing the Shariah obligations in the
form of instruction and prohibition must be corresponded to Fiqh. All mujahadah and riyadah
that do not in line with Fiqh is unacceptable. He also highlights for one to learn the five basic
Islam legal maximum (qawaid al-fiqahiyyah) such as al-umur bimaqasidiha, al-yaqin la
yuzalu bi al-syak , al-mashaqqah tajlib al-taysir al-darar la dirar and al-cadat almuhakkamah.These five basic Islamic legal maximums expand ones understanding the
general principle in mujahadah and riyadah in the Shariah to be an included as a total ibadah
to Allah in all aspects of ones life. Good intention for the sake of Allah makes in all deed are
worshipped. He says:

Likewise, for the teenagers. They are also being trained with the moderation mode. They must
be educated at the preliminary age before puberty with the Islamic subjects, courtesies and
ethical as earlier preparation to in order to make them familiar with Shari'ah obligations soon.
This accommodates them to practice without hesitation and suffering many difficulties after
their puberty age toward all the shariahs obligation. The gradual education intellectually,
physically and spiritually at the early age of the teenagers is essential in Islam. He says:
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All approach in mujahadah and riyadah to perform Shariahs obligation for adults, and
teenagers in moderation mode are adapted from al-Ghazzalis teaching.

During the mujahadah and riyadah committing sin or wrongdoing as it prevents as well as
unveils to Allah. The transgression of the shariah by performing its prohibition results in
ones intellect, physical and spiritual a serious damage and harmful affection.
Thus, one is required to maintain the righteous deed by exercising the Shariahs obligations
permanently. He must avoid from being bored with his good deed. The pivotal in practice is
consistency and integrity with righteous deed even a little in number. It causes one to taste the
belief deliciousness, its persistence and its total conviction at the heart that make one tastes
convenience with the shariah obligations.
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Al-bayhaqi, Shucb al-Iman, bab al-qasd fi al-cibadah


Al-Quran al-tahrim 66:6
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Al-Burhanpuri, Kanz al-Ummal fi al-Sunan wa al-aqwal, bab al-fasl al-thani fi tacdid al-akhlaq
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Thus, the takhaliyyah and tahalliyah is process to make the nature of Insan is completed. It
demands the moderation mode in exercising the sahriah and sunnah of the prophet SAW with
azimah, avoidance from rukhsah and Bidah. Without the takhaliyyah and takhlliyah, the
nature of insan cannot accomplish the function of as Khalifah of Allah and His servant.
4.5.3 Guardianship the Country
the third function of dawah is to guard the country. It is important for one to realize the
country is a place to actualize the implementation of the Shariah as a worship Allah. The
function of man as Insan does not complete, unless he lives in a stable country and good
management of the worldly affairs. However, the dogma about the dawah is perceived as
withdrawing the country and the world. It is remarked to give full concentration to
spirituality and hereafter aspect only. Gives the impression of that dawah adapts a pure
asceticism by exerting a total physical isolation to exercise burdensome rite with the entire
disengagement to the country and worldly affairs as well as a social obligation
It seems that dawah's nature is privacy, individuality and isolative. This dogma causes the
practice of dawah to be looked as being workless, fatalist and unproductive to the states as
well as worldly matters. the real meaning of dawah is one learns and practices the shariah
under the one wise shakyh surveillance. The training in dawah is to make one exercises
Shariah among the society with the constant presence of heart to Allah. It means one
physically interacts with society to implement the Shariah collectively and his heart still
remains to recollect to Allah. This is the function of Insan as Khalifah, He says:

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Moreover, the Shariah cannot be established individually but collectively. The Shariah does
not only deal with an individual right between man and his Lord but also social right to his
fellow men. This is the wisdom Allah creates men in different races, gender and tribe for
mutual introduce, strengthen and help each other in accomplishing His laws. Moreover, the
component of Shariah such as Ibadah, Munakahat, Muamalah, Jinayah, and adat are social in
nature. It demands full commitment, integrity and collective work between all units of society,
including a ruler of the country and ruling people, in order to obtain excellent establishment
of the Shariah that relies upon the good management of the country and worldly matters.
Thus, the dawah trains everyone to have a clean heart because it is the source of goodness
and fundamental strength to guard the peaceful country. Good country can be attained like
in the excellent period of the Prophet and his companion. They successfully overturn carnal
animal nature and behave with true humanitarian. They establish Shariah in the country
based on their clean heart, where it whips up in them mutual love, respect, strengthen each
other, brotherhood, unity and others. So by the said good social characteristics the country is
safeguarded and the Shariah is operated properly
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Al-Quran, Al-Anbiya 21:107

This is strengthened by the notion that a true perfect man does not isolate himself purely from
his fellow men. In fact, he must socialize physically with the society with perpetual presence
of heart to Allah. By socializing physically with society the function of man as Khalifah is
truly actualized.. This is in line with Said al-kharraz's saying that one is not considered a
perfect man by many miracles but he who is sitting among the society, buying and selling,
getting marriage and mixture with them while his heart still remains not lost from Allah even
a moment
the practice dawah does not cause backwards to the countrys. He proves by himself as an
example that he gives full commitment to the country, ruler and helping the leader to ruling
the sates and worldly affairs within the blueprint of Shariah. This is because the shariah
cannot be exercised unless by good administration of the country. The religious matters also
cannot be upheld unless by the excellent administration of the country coming from excellent
leader and a collaboration of ruling people. His notion is strengthened by Sufi scholars on the
importance to have the relation between rulers, and country.
This is in line with al-Ghazzalis notion that the religion and leader like a twin. The leader is
the guardian of the religion. The religion matters by itself cannot be established independently
unless by good management of the worldly matters. This is because the world is a plantation
place to get its fruit in the hereafter. The religion matter is not completed fully unless by the
skilfully management of the world that also relied upon the good leader and collaboration of
scholar. So the scholar must guide the leader systematic administration of the world and
solving disputes among the society in line with the Shariah
Al-Sirhindi teaches one to commit full collaboration with the leader as he has a supreme
power to protect the religion. He emphasizes active contact between the Sufi order and the
ruler as well as country: Two features of this approach: firstly reformation must proceed from
the top to the bottom, i.e from the king to the ruling class and secondly the power of the
country is essential to safeguard, implement and expansion of Islam. He illustrates that a
leader like a soul, and all people like the physical body. If the soul is good, so do the body as
well, and vice verse. The effort to enhance the leader and people to upward the word of Islam
is praised.. This way can guard the creed of Ahl al-sunnah and delete the false creed. The
leader at this point is one of the great prophetic heritages. He guards the Ummah by his
sovereignty like the Prophet preserve their Ummah
Ubaydullah al-Ahrar also has a similar stand. He approaches the rulers and elite classes in
Samarqand with teaching and advice. The country's destiny depends on their trait as they have
authority to release people from injustice, unauthorized innovative religion and cruelty of
tyrant people. In fact, the said deed is compulsory in Islam. In fact, it is better for a one to
confer beneficence with the other than physical exercising seclusion and supererogatory deeds
individually
Dawah has never blocked one from accomplishing the responsibility to the country and
social obligations.
Islamic legal ruling to Dakwah

1. Compulsory for every muslim male and female according to one degree capacity
(personal obligatory). The act is requires from each muslim.


104. let there arise out of You a group of people inviting to All that is good (Islm),
enjoining Al-Ma'rf (i.e. Islmic Monotheism and All that Islm orders one to do) and
forbidding Al-Munkar (polytheism and disbelief and All that Islm has forbidden). and
it is they who are the successful.

2. Communal obligatory. The act requires from the collectivity of those morally
responsible, not from each of them. Such that if someone undertakes it, then the
obligation has been fulfilled and the sin and responsibility of non performance is lifted
from the rest. On the other hand , of no one undertakes it then all al guilty of serous sin
for neglecting the obligation