Prophet Muhammad’s Methods in the Propagation of Religion

Patience and Steadfastness: The Pillar of the Prophetic DaꜤwah Strategy

In the path of inviting to the religion, encountering difficulties, rejection, ridicule, oppression, and resistance is a common occurrence. However, only that propagator who exercises patience and steadfastness succeeds in his mission. The blessed life of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is an unparalleled saga of patience and steadfastness. The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم not only endured oppression himself but also encouraged his followers to remain resolute in the path of faith. Patience, in reality, is the soul of propagation (daꜤwah), and steadfastness is its heart. Had the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم acted hastily or abandoned the mission of propagation out of fear of the oppression in Makkah, the light of Islam would not have become universal.

In the Holy Quran, Allah Almighty has enjoined patience on numerous occasions and declared it to be the tradition (sunnah) of the Prophets:

فَاصْبِرْ كَمَا صَبَرَ اُولُوا الْعَزْمِ مِنَ الرُّسُلِ

So, dear Beloved Prophet, be patient just as the resolute Messengers were patient[1]

This command was given to the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم at a time when the severity of the persecution from the disbelievers of Makkah was escalating. This shows that patience is not merely a moral virtue but also a fundamental component of the prophetic invitation.

The initial thirteen-year period in Makkah al-Mukarramah was one of severe trials for the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and the Companions. Sayyidunā Khabbāb b. al-Arātt رَضِىَ اللّٰهُ عَـنْهُ was made to lie on burning coals, Sayyidunā Bilāl رَضِىَ اللّٰهُ عَـنْهُ was dragged on hot sand, and Sayyidah Sumayyah and Sayyidunā Yāsir رَضِیَ اللّٰهُ عَنْهُمَا were martyred. Yet, the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم counselled them all to be patient. The incident of Ṭāif is a supreme example of patience, when the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم was stoned until he bled, yet instead of cursing, he prayed for their guidance. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم prayed:

” اَللّٰهُمَّ اغْفِرْ لِقَوْمِي فَاِنَّهُمْ لَا يَعْلَمُون “

O Allah! Forgive my people, for they do not know.[2]

In the invitation to the faith, patience means that the preacher should not expect immediate results but should adopt a continuous, gradual, and peaceful struggle. Instead of using a harsh tone, sarcasm, or a reactive approach, he should continue his mission with evidence, gentle speech, and steadfastness. In the current era, when faced with Islamophobia, atheism, or societal resistance, a propagator should learn from the life of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and adopt the way of patience and steadfastness, as stated in Surah Fuṣṣilat:

وَ لَا تَسْتَوِی الْحَسَنَةُ وَ لَا السَّیِّئَةُؕ-اِدْفَعْ بِالَّتِیْ هِیَ اَحْسَنُ

And, goodness and evil cannot be equal. Repel evil with what is best;[3]

The life of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم teaches that patience is not merely enduring oppression; rather, it is also remaining firm upon one's stance and standing resolute against falsehood. Thus, patience and steadfastness are fundamental for the success of the mission of propagation.

Gentleness of Speech and Moderation in Tone: The Prophetic Strategy of Propagation

Among the strategies that must be adopted in the path of propagating the faith is the gentleness of speech and moderation in tone. This is a strategy that allowed the message of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم to enter hearts. Gentleness and compassion were prominent qualities in his life of daꜤwah, which influenced even the most hard-hearted of enemies. Harshness of the tongue and severity of tone push hearts away, whereas gentleness nurtures love in hearts and opens the door to acceptance.

A Bedouin began to urinate in the Prophet's Mosque صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم . The Companions tried to stop him, but the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said:

” لَا تُزْرِمُوهُ دَعُوهُ “

Do not interrupt him; leave him be.

When the man had finished, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم called for some water, had the area cleaned, and then gently explained to him that it was the house of Allah, and such acts are not appropriate there.[4]

The practical application of this in inviting to goodness is that today's preacher must keep a close watch over his words and manner of speaking. Even truth, if delivered in a harsh tone, is rejected, while sometimes a simple word spoken with gentleness finds a place in the heart. Many people, despite their knowledge, do not gain acceptance among people merely due to their harsh and contemptuous manner. In contrast, the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم made a place for his message in people's hearts through wisdom, compassion, and good character.

The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said:

” اِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ اِلَّا زَانَهُ، وَلَا يُنْزَعُ مِنْ شَيْءٍ اِلَّا شَانَهُ “

Kindness is not to found in anything except that it adds to its beauty, and it is not withdrawn from anything except that it renders it defective.[5]

This hadith clarifies that kindness is not a weakness but a beauty—a vital element in the elegance of daꜤwah.

Today, when society is plagued by division, prejudice, and hatred, it is essential for a preacher to adopt gentleness of speech and tone. The life of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is the practical model for this, which not only had an impact in its words but also a sweetness that could captivate hearts.

Considering the Mindset of the Audience

The most fundamental principle for an effective method of propagating the faith is that the preacher understands the intellectual, academic, and sociological background of the audience. The life of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم provides us with a perfect example of this principle. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم invited every individual, nation, or tribe according to their temperament, level of knowledge, and intellectual capacity. The importance of this strategy in propagation lies in the fact that when the message falls within the listener's scope of understanding, the chances of acceptance increase. This is the very secret expressed by the Holy Quran:

اُدْعُ اِلٰى سَبِیْلِ رَبِّكَ بِالْحِكْمَةِ

Call towards the way of your Lord with wisdom[6]

Here, the very concept of "wisdom" (ḥikmah) is that every matter should be conveyed at the right place and time, and in accordance with the capacity of the one being addressed.

There are countless examples of this strategy in the blessed life of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم . For instance, a young man came to the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم asking for permission to commit fornication. The Companions began to rebuke him, but the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم called him closer and gently asked: "Would you like this for your mother, your sister, your daughter, or your wife?" The young man replied "no" each time. Then the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: "Then you should also like for others what you like for yourself."[7] This approach was adopted by taking into account the psychological and intellectual level of understanding.

This strategy remains extremely effective today. If a preacher is conversing with a young person, nothing will enter their heart without an understanding of their inclinations and questions. Similarly, speaking in a uniform manner to an intellectual, a scientist, and an uneducated person is devoid of wisdom. Addressing each individual according to their intellect, upbringing, and social standing is the prophetic way of daꜤwah.

Invitation Through Individual Preaching

The primary objective of propagating the faith is not merely to convey the message, but to convince hearts and change mindsets. An effective strategy for this is individual preaching. The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم initially invited his closest relatives to the religion of Islam. He first invited Sayyidah Khadījah رَضِیَ اللّٰهُ عَنْهَا , Sayyidunā ꜤAlī رَضِىَ اللّٰهُ عَـنْهُ , Sayyidunā Zayd رَضِىَ اللّٰهُ عَـنْهُ , and Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ to faith individually, and they all accepted Islam without any hesitation. Sayyidunā Abū Bakr رَضِىَ اللّٰهُ عَـنْهُ himself became an expert in individual preaching, and through his invitation, great Companions such as Sayyidunā ꜤUthmān, Sayyidunā Zubayr b. al-ꜤAwwām, Sayyidunā ꜤAbd al-Raḥmān b. ꜤAwf, Sayyidunā Ṭalḥah, and Sayyidunā SaꜤd b. Abī Waqqāṣ رَضِیَ اللّٰهُ عَنْهُم embraced Islam.

During the Hajj season, the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم would go to the tents of the tribes in Mina and Arafat, meet their leaders alone, and present the invitation to Islam. Sayyidunā RabīꜤah b. ꜤAbbād رَضِىَ اللّٰهُ عَـنْهُ narrates: "I saw the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم going to the leaders of the Quraysh tribe and saying: 'O so-and-so tribe! I am the Messenger of Allah; I call you towards Allah.' "[8]

When the leaders of Ṭāif collectively rejected him, the Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم spoke to the three main chieftains of Ṭāif individually. This shows that if the environment is not conducive to collective invitation, a way into hearts should be sought on an individual basis.

The Holy Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم made Dar al-Arqam a centre where he trained each individual one by one. Individuals like Sayyidunā MuṣꜤab b. ꜤUmayr, Sayyidunā Khabbāb, Sayyidunā ꜤAmmār, and Sayyidunā Ṣuhaybرَضِیَ اللّٰهُ عَنْهُم came to faith as a result of individual preaching.

In the modern era, the method of personal preaching can be used effectively in schools, offices, hospitals, on social media, and in personal meetings. This method of invitation is particularly useful for those individuals who, due to social pressure, are hesitant to listen to or accept the truth openly. In individual preaching, the preacher gains the opportunity to convey the message while considering the listener's personal state, intellectual level, and interests, just as the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم did.

The scope of these pages does not allow us to elaborate further on the propagation strategies of the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم . May Allah, the Lord of Honour, grant us the ability to act upon the wise teachings of the Noble Messenger صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and to implement these strategies.

اٰمِیْنْ بِجَاہِ خاتَمِ النَّبِیّٖن صلَّی اللہُ عَلَیْہ ِوَاٰلِہٖ وَسَلَّمَ