Dawah Methodology

The present essay is intended as a contribution to the study of gratitude or šukr within the Islamic tradition, beginning with the Koranic use of the root škr (and more particularly its derivative šakūr), examining its explicit implications for early lexicography (Ibn Manẓūr), noting the presence of these implications in traditional thought (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) and proposing some comparisons with theological speculation (Abū Ḥāmid al–Ġazālī and Ibn Qayyim al–Ǧawziyya). In the light of the sources consulted, gratitude emerges as a crucial ingredient of faith, a cornerstone of a conscientious Islamic ethic, and not least an important linking element between the divine practice and the duties of man, both in terms of the harmony between man’s thankfulness to God and God’s satisfaction with the believer, and in terms of the close connection between the gratitude owed to God and that owed to a brother benefactor. Finally, man is seen as a creature endowed with an awareness whose highest vocation is, precisely, gratitude.
Le présent essai est une contribution à l’étude de la gratitude dans la tradition islamique, en commençant par l’usage coranique de la racine škr (et plus particulièrement du mot šakūr), en examinant ses implications explicites dans la lexicographie primitive (Ibn Manẓūr), en notant la présence de ses implications dans la pensée traditionnelle (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) et en proposant quelques comparaisons avec la spéculation théologique (Abū Ḥāmid al–Ġazālī et Ibn Qayyim al–Ǧawziyya). A la lumière des sources consultées, la gratitude émerge comme un ingrédient essentiel de la foi, la pierre angulaire d’une éthique islamique consciente, et surtout un lien important reliant la pratique divine et les devoirs de l’homme, à la fois en termes d’harmonie entre la gratitude de l’homme envers Dieu et la satisfaction de Dieu à l’égard du croyant, et en termes de relation étroite entre la gratitude due à Dieu et celle qui est due à un bienfaiteur humain. Enfin, l’homme est vu comme une créature douée d’une conscience dont la plus haute vocation est précisément la gratitude.

In this book I offer a critical, comparative and empirically-informed defense of Islamic schools in the West. To do so I elaborate an idealized philosophy of Islamic education, against which I evaluate the very different empirical situation in the Netherlands, Belgium and the United States. I examine in detail notions of cultural identity and cultural coherence, the scope of parental authority v. a child's interests, as well as the state's hypothetical role in regulating religious schools.

Salah satu permasalahan serius kaderisasi dengan sistem
halaqah adalah murabbi. Jika sebuah harakah hendak
mencapai pertumbuhan kader yang tinggi dengan sistem ini,
ia harus menyediakan murabbi dalam jumlah yang signifikan.
Rekrutmen yang masif tidak akan berarti banyak jika
setelahnya tidak di-follow up-i dengan halaqah karena
kurangnya Murabbi. Tapi inilah permasalah yang menggejala
hingga kini.
Bersama Dakwah
Intisari Buku Menjadi Murabbi Itu Mudah
Usia tarbiyah yang lama bukan jaminan bahwa seorang kader
siap menjadi murabbi. Fakta di lapangan menunjukkan
bahwa masih banyak kader lama yang tidak kunjung siap
menjadi murabbi. Ada pula yang terpaksa dalam
ketidaksiapan. Jika kemudian ia belajar tentu akan menjadi
lain ceritanya. Namun keterpaksaan itu sering berujung pada
"pembubaran halaqah".
Buku Menjadi Murabbi Itu Mudah yang ditulis oleh
Muhammad Rosyidi berusaha menyajikan solusi untuk
menjawab permasalahan di atas. Judulnya yang menarik,
mengajak kita optimis bahwa menjadi murabbi itu tidak
sesulit yang dibayangkan. Dengan persepsi awal yang
mencerahkan ini, diharapkan kader dakwah siap diamanahi
menjadi murabbi, siap memulai halaqah, dan sambil berjalan
diharapkan terus meningkatkan kafaah-nya sebagai murabbi
agar halaqahnya berjalan efektif.

The book which created a sensation in Urdu circles and transformed the outlook of more than a million Muslims visa -vis their Hindu brethern and Sanatan Dharma. Based on a part of comparative religious work of the great Saint and Scholar Maulana Acharya Shams Naved Usmani, 'Agar ab bhi na jaage to'-written by his favourite disciple S. Abdullah Tariq, has To dispel the doubts of the readers, my esteemed mentor, (late) Maulana Shams. Naved Usmani intended several times to issue some clarification, but eventually withdrew them and advised me to make the following amendments: 1. Some portions being complex and unclear are taken out to be published later in detail as separate works. 2. Such portions have thus not been included in this Translation. 3. To clear the misunderstandings regarding the remaining parts, an additional chapter be written by me and incorporated at the end of the book. 4. Due to my busyness I have so far been unable to fulfill his desire. God Willing, such a chapter shall in future be included in the original Urdu work as well as its translations.

The revolutionary book on untouched aspects of ISLAM and HINDUISM.
The book - that is used as reference book in terms of hinduism and its relation with Islam.
The book that proves that Muslims and Hindus are lost brother.
The book - that drastically changed the perspective of muslims towards Hinduism.
What is actual concept of God, prophet, life here after in Hinduism?
Is Ved God's word?
What is the mystery of AGNI in Vedas?
Who is the lost prophet of Hindus?
How Hindus and Muslims can unite in REAL sense?
Discover the mystery.

Sebagaimana kita ketahui bersama, aktifitas dakwah dan
tarbiyah, banyak membutuhkan kemampuan bicara. Mulai
dari tabligh, taklim, orasi, khutbah hingga halaqah, dan
dakwah fardiyah. Seringkali dai dan mubaligh tidak
menyampaikan dakwahnya dengan baik bahkan ngelantur,
dan seringkali pula muwajjih atau murabbi yang sebenarnya
luas ilmunya namun cara penyampaiannya tidak menarik.
Seni berbicara yang dijelaskan Amirudin Rahim dalam buku
Retorika Haraki ini diharapkan bisa mengeliminir
kelemahan-kelemahan itu menuju dakwah Islam yang
memikat; dengan retorika yang memukau, sikap yang santun,
konten yang berkualitas, berbobot dan efektif.

Swami laskhmi Shankaracharya is a Hindu Scholar who wrote a book connecting islam with terrorism. His incomplete knowledge made him believe that islam promoted terrorism and he wrote book on this topic.
Later, he studied islam carefully and read life of Prophet Muhammad. he realised his mistake and then wrote THIS book. Kindly go through it.

The knowledge of Daʿwah has become an independent science with its origins and approaches, in which many books and researches have been prepared in the higher educational stages to show its origins, structure, development, methods and means. Quran and the Sunna is one of the greatest sources of the science of daʿwah, and the biography of the Prophet as a diligent preacher who spent his life in order to bring humanity out of the darkness of ignorance and idolatry and sin to the light of science, unity, faith and obedience to Allah, draws the first lines of the preachers to follow the path of daʿwah, and guides them in controlling their activity and movement.
The prophetic biography is one of the greatest source of to know the way to deal with all the community in a practical way in general, and with young people in particular, Islam emphasizes very much on youth and preachers (Du‘āts) play a vital role in guiding them to choose the right path in their lives so that they are successful in this life and hereafter.
In the prophetic biography we find many approaches to call to Allah, the one of most common and useful approach is to agitate the emotions and feelings with called emotional approach. In this research we will study the most important methods of this approach to call the youth in the light of the Prophet's biography ﷺ.
The preacher is to search and reveal the question Why is there a gap between the dāʿī and the youth today? Has this led to the failure to keep up with the doctrinal methods of contemporary religious developments and needs? What is the appropriate approach for young people today? Because ignorance about all this has negative consequences on the life of the dāʿī and his efforts, especially on the Islamic call in general.

https://embryologyinthequran.blogspot.com/

The purpose of this informal paper is to analyze the claims and arguments found in a booklet titled Embryology in the Qur’an: A Scientific-Linguistic Analysis of Chapter 23 Version 2.1b authored by Hamza Andreas Tzortzis, Senior Researcher and Lecturer at the Islamic Education and Research Academy. Many other Muslim apologists and websites make similar claims and arguments and thus most of this analysis will have a wider applicability.The content of this paper has been researched and developed with much diligence and integrity. Any errors on the part of the author’s research will be duly noted and immediately rectified.

Sebagai makhluk sosial, manusia tidak akan bisa terlepas dari proses  komunikasi. Komunikasi ialah suatu hal yang pasti dimiliki oleh setiap individu. Ada banyak sekali bentuk komunikasi yang ada, salah satunya yaitu Komunikasi Dakwah. Komunikasi Dakwah merupakan semua bentuk komunikasi yang berkaitan dengan pesan seruan ke jalan Allah SWT atau bentuk mengajak berbuat baik dan meninggalkan keburukan. 

Metode dalam Komunikasi Dakwah yang digunakan harus mampu disesuaikan dengan keadaan komunikan. Di zaman modern yang dikelilingi teknologi canggih seperti sekarang, Komunikasi Dakwah ini tentu tidak cukup jika hanya dilakukan dengan lisan. Keberadaannya mesti didudukung dengan metode lain yang mampu menjadi penghubung antara komunikator dengan komunikan dengan jangkauan yang lebih luas. Hal ini dapat diperoleh jika komunikasi dakwah juga dilakukan dengan metode berupa Dakwah Bil Qalam. Dakwah Bil Qalam sebagai metode dalam berdakwah membantu memperbaiki kelemahan dakwah yang hanya dilakukan dengan lisan. Dakwah bil lisan yang mempunyai kekurangan pada jangkauan dan waktu, dapat dipenuhi melalui dakwah Bil Qalam. Dakwah bil Qalam memberikan peluang komunikan dalam suatu komunikasi dakwah menuangkan gagasan dan ide secara utuh lewat tulisan. Sehingga efek yang ditimbulkan dari suatu komunikasi dakwah akan bersesuaian dengan yang diharapkan

Holy Qurān is the most discussed divine book. It has clear and concrete concepts about all matters. Each and every words of holy Qurān has a special intention. Deep studies are essential to find out the amazing facts in the Qurān.Islam gives predominant importance to propagation. The almighty commands to implement this mission through systematic and proper way. The methods directed by quran are relevant among the known propagation systems widely practiced by prophets and Islamic scholars. Sūrah al Ghāfir, which depicts the major methods of propagation, most of ayats of Sūrah contains the major themes of propagation. One could understand the inimitability of Qurān, when the systematic methods of propagation postulated by quran are put to meticulous Study. This study puts light on the quranic methodology of propagation, theory significance and its practice. This subject-based study sheds light to the divinity of holy Qurān. So, that this study gets a relevant position in the arena of Qurānic education.

"Is Allah of islam like a human being who sits, who requires a throne to sit and whose throne is carried by angels?" - This is common allegation against islam.
What is meant by Istawa-alal-arsh?
Do angels 'carry' throne of Allah?
Does Allah 'sit'?
Is Allah like human being?
What guidance Quran gives?
read this article to and unravel the mystery of Quran.

This article presents the hostile environment in which Rasulullah(S) was nourished and prepared strategy of the Dawah of Islam. In this regard, the role of Al Imam Abu Talib (as) is an unforgettable, wonderful chapter in the history of Islam which is acknowledged even by the Qur'an. Only the enemies of Ali (as) and Ahl al Bait (as) who hijacked the real Islam for their political and worldly motives defame Al Imam Abu Talib (as). History has recorded Umayyad atrocities which includes, sending Lanat (curse) upon Ali (as) and his father in Jumua Salaat in their respective jurisdictions. Their successors, Abbasids prepared concocted accounts and tried their best to continue the mission of their predecessors, Umayyads, through various manners in absolute enmity of Ahl al Bait (as). Still today, off springs of those snatchers of the “Right” of Ahl al Bait (as) continue mission of their notorious predecessors, without any shame.
“Ala Lanatullahe Ala Qaumuz Zalimeen, Aameen”
Visit our website: www.durrenajaf.com

A general understanding of Muslims is that one cannot have names like Rahman, Raheem, Khaliq, Jabbar, Malik etc as these are names of Allah. If someone decides to name his infant as " Tawwab " / " Rahman " / " Kareem " then people oppose him.
What guidance Quran gives?
Explore the beauty of Quran.

Though Hinduism is religion of many gods and goddess today, but a great Scholar of Hinduism laments this situation. Pandit Shri Ram Sharma Acharya [died 1990] was one of the greatest Sanatan-dharmi scholar of Vedas and Hindu scriptures. He was the founder of Gayatri parivar – haridwar based religious organization / sect that have millions of followers. Below are his writing from akhand-jyoti magazine [official magazine of Gayatri parivaar]; june 1985 edition.

Rethinking the development of Islamic da‘wah according to the perspective of development is
understandable in view of today’s global preoccupation with the problems and challenges of sustainability.
This paper seeks to explore the relationship of Islamic da‘wah with the themes and concerns of sustainability,
granting special attention to the position taken by da‘wah on sustainable development while further
highlighting converging issues between da‘wah and development such as the building of human capital,
synergistic cooperation, planning and effectiveness. This study addresses and explores relatively new
dimensions of da‘wah development which highlight the critical need for capitalizing on the religious,
spiritual and moral reform of communities as an effective means to actualizing the agenda of sustainable
development. This study raises interesting questions pertaining to the weight given to development and
sustainability in the contemporary Islamic discourse of reform and the indicators and measures for religious
development of humans and societies, in addition to the potential for conclusive growth of sustainability
through complementary da‘wah configurations.

This article is to clarify some misunderstanding regarding second coming of Jesus. I wrote the article: "Jesus is NOT dead and will come again". It can be found http://khurshidimam.blogspot.in/2012/06/jesus-dead-or-alive.html

What are common objections against second coming of Jesus?

Maryam Jameelah was a Jewish-American lady who, after embracing Islam, selected Pakistan as her adopted abode. Mostly her conversion to Islam and fierce criticism of western civilization became the topic of discussion among academics. However, her work for da‘wah, so evident since her childhood, did not find much attention in the literary circles. A study of her life and works can reveal answers to the questions such as how she engaged herself in this field, what is the methodology adopted by her, and how does her work is useful for the women interested in da‘wah. Analyzing her published books and articles along with the unpublished material found in her library, the current paper focuses on the practical aspects of her da‘wah activities. It is argued that being a convert, she was aware of the problems of people who either converted to Islam or had an interest in it. Thus, targeting an English-speaking audience, she did not only write a bulk of literature to disseminate her understanding of Islam in Euro-American communities, but also practically contributed to this field through her discussions with non-Muslims, correspondence, and economic support for Islamic organizations.

Included here: Table of Contents, first few pages, and launch discount. See https://edinburghuniversitypress.com/book-da-wa.html

In this engaging study, Matthew J. Kuiper tells the fascinating story of how Islam became a world religion and cultural phenomenon of immense scale, astonishing diversity and global impact. His starting point is the dramatic upsurge in Islamic missionary activism and widespread Muslim recovery of the classical concept of da‘wa (‘inviting’ to Islam, or Islamic mission) in recent times.

Going back to Islam’s origins, Kuiper then carefully chronicles 14 centuries of history, from the 7th-century da‘was of the Qur’an and the Prophet Muhammad to diverse da‘wa initiatives in today’s global religious marketplaces. Paying attention to changing contexts, and to themes like the interplay between the religious and the political, Islamic relations with other religions, and the transformations of modernity, he develops a nuanced and original portrait of the past, present and future of Islamic missionary thought and practice.

Ramayana is a popular epic in Hinduism. But do you know - there is difference if chalk and cheese between the original Ramayana book and the Ramayana story that is popular?
There were several versions of Ramayan written.
What are important difference between these?

This article aims to present and compare two influential Islamic movements in Europe: the Muslim Brotherhood and the Salafiyya by analyzing both texts produced by these movements and interviews conducted with activists of both movements in France and Great Britain. Despite their many disagreements over political, religious and social aspects of Muslims and Islam in the West, both movements use da'wa as an instrument for gaining support among Muslims and non-Muslims in Europe. The article will focus on their activities, institutions, and level of influence in France and Britain, and the significant differences in their methods of using da'wa.

This research is the study of SMS Tauhiid phenomena as a religious practice in the context of media culture. SMS Tauhiid service enables its customer to access religious messages through SMS which is in particular contexts could potentially bring new patterns of religious practice. This article uses the mediatization concept dealing with media studies and political economy as well. I argue that tausiah as (Islamic) religious communication practice have transformed into a new pattern that caused by the accomodative actions that has taken by the religious leaders and actors against media logics. On the one hand, this phenomenon has opened a new phase in disseminating religious messages, however on the other hand mediatization of religion has potential in causing a shift in the role of religious leaders as the religious authorities.

Unfortunately for the last few years there have appeared dissensions within the tablighi fold, especially at its global headquarter at Hazrat Nizamuddin Markaz, New Delhi between the followers of Maulana Saad Khandhelvi, a contender for single leadership (A’mir) and others who are members of the Shura (an executive world body with equal power), leading to a slackening of the jamaat’s hold on the masses. Your magazine Eastern Crescent carried a detailed editorial in its July, 2016 issue “The Most Successful Movement of 20 Century Islam Tablighi Jamaat is at Crossroads” with a balanced account of ongoing leadership dispute within Tablighi Jamaat.

Apart from the leadership and administrative crises in the jamaat there have been talks among scholars and ulama on Maulana Saad’s unchecked or out of the way statements in his bayans (sermons) for past several years. Mainstream scholars and elders within jamaat, including its sympathizers, were finding it hard to cope with some of the irreligious statements and ideals of Maulana Saad. They started sending documented letters to Darul Uloom Deoband, the fountainhead of the Tablighi Jamaat, seeking fatwas and its religious guidance on some of the infamous statements of Maulana Saad Kandhelvi for past years.

The renowned Islamic seminary of the world, Darul Uloom Deoband took cognizance of these vitiating statements and on urging by the jamaat’s followers and sympathizers has issued a lengthy directive for Maulana Mohammad Saad to correct his wrong ideas being disseminated publicly and repent to Allah immediately, else he and his followers may derail from the original path of Islam. Darul Uloom sought a clear oral and written retraction from Maulana Mohammad Saad on his documented objectionable statements in the past and advised him to shun such unIslamic statements in future. It also warns him to do the required retraction within a limited time period both in public and private else Darul Uloom will release its public statement about him.

A brother wanted to know regarding the fate of those people who did not receive the message of God. Will they go to paradise or hell? Following is the text of his question: " There can be people who could not receive message of God, may be because they lived in remote islands, away from normal human civilization. Or there may be a few people who were not exposed to the messenger of God or the revelation of God. How will they be judged by Almighty God? " One line answer is Almighty God alone knows. We can't be pretty sure if someone actually did not receive the message of God. We can't even know how much someone received guidance from God, what was his mental capacity, to what extent he rejected, to what extent he understood and what will be his fate? What we can tell are the principles for judgment by God and the laws God has described regarding His reward or punishment. He alone knows what a human heart conceals. He alone knows knowledge level of a person. He alone knows the extent to which someone was exposed to the truth. We can only explain the principles of law of God. Let us go through over some of the principles made by God.

Many in the West have hoped that "Christian-Muslim dialogue" would improve relationships between Christians and Muslims, and that goal is certainly a good one. But what exactly does "dialogue" mean in this case, and upon what sort of foundation is it built? A public appeal sent out on the Internet in October 2007 proposed the Quranic verse 3.64 as a theological meeting point. To what extent, however, did the Islamic interpretive tradition understand Q 3.64 to indicate a common concept of God? Can a verse mean today what it did not mean for more than a thousand years?

This article examines dakwah movement and Islamic reform mission in the Karampuang, an area whose society preserve cultural heritage of Mappogau Hanua. Cultural dakwah is used by Muhammadiyah as a strategy to cope with the local culture and costumary tradition of Mappogau Hanua. This article finds that a series of customary practice of rituals of Mappogau Hanua in Karampuang society have been modified by the Muhammadiyah's cultural dakwah movement. The Muhammadiyah dakwah strategies can be seen in three asepcts. First, participa-tive strategy and family engagement have been used to understand costumary practice of the local tradition and the way to modify it. Second, to change people's way of thinking (mindset) in understanding Mappogau Hanua ritual, especially in conceiving the ritual practice of Mabbahang, Mappaota, Mabbaja-baja (membersihkan), Menre Ri Bulu, Mabbali Sumange' dan Malliing. Third, educative strategy I sued by assisiting and empowering adat policy, education, religious activities, health care, and the authority of adat sustainably. Based on these three strategies of cultural dakwah, Muhammadiyah remains exist and accepted in Karampuan society.
Keywords: Cultural Dakwah, Muhammadiyah, Adat, Karampuang Community

"In Aqaid e Azeem he try to explain " Sunni Islam" which has six articles of faith known as the six pillars of iman that all Sunni Muslims are united upon in belief,
Reality of one God Allah
Existence of angels of Allah
Authority of the books of Allah
Following the prophets of Allah
Preparation for and belief in the Day of Judgment
Supremacy of Allah’s will, i.e. belief in predestination good or bad is from Allah alone
He is disciple of Hazrat Shah Abdul Qadir Dehlvi and Hazrat Shah Abdul Aziz Dehlvi in reformist school of Hazrat Shah Waliullah Dehli .
He wrote in local language ( Haryanvi Urdu )."

Abstract
There are numerous publications on da’wah, but little has been written on two key principles of da’wah: istighna and ithar. Istighna is to serve the cause of Islam by all means, without expecting reward, whether material, social, or otherwise. Ithar is to prefer and work for the well-being of others, especially the community, over oneself. A person devoted to da’wah must always sacrifice whatever he or she possesses for the cause. This sacrifice can be devoting time and energy, donating money, using knowledge and skills for the cause, and even giving up one’s position if necessary. The Qur’an and Sunnah place great emphasis on giving, and preferring others over oneself. Most great Muslim da’wah leaders have put these principles into practice. Founder of the Nur Jamaat, Said Nursi (1887-1960), addressed these two principles in his works. While there is a lot of emphasis on istighna and ithar, there is also a need for financial sources for ongoing faith based projects. Although it can not be considered as da’wah movement like Tablighi Jamaat, those in the Hizmet Movement, also known as the Gülen Movement, generally practice these two principles while successfully engineering a model for the financial sustainability of its projects.

Key words: Da’wah, Istighna , Ithar, Said Nursi, Fethullah Gülen, Hizmet

In  Salih Yucel, Ismail Albayrak, “The Arts of Coexistence: Pioneering Role of Fethullah Gulen and The Hizmet Movement”, Tughra Books, New Jersey, 2014 p131-147