I the STUDY of QUR'an 16:125 and ITS IMPACTION on DA'wah

THE STUDY OF QUR’AN 16:125 AND ITS IMPACTION ON DA’WAH

AMONG THE PEOPLE OF WA MUNICIPALITY IN THE UPPER WEST

REGION OF GHANA

YAKUBU ABDUL SHAKUR

A THESIS SUBMITTED TO THE SCHOOL OF GRADUATE STUDIES,

KWAME NKRUMAH UNIVERSITY OF SCIENCE AND TECHNOLOGY IN

PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF

A MASTER OF PHILOSOPHY DEGREE IN RELIGIOUS STUDIES

MAY, 2016

DECLARATION

I, Yakubu Abdul Shakur, hereby declare that this thesis is the outcome of my personal research work undertaken in partial fulfillment of the requirement for the award of

Master of Philosophy in Religious Studies at the Kwame Nkrumah University of

Science and Technology (KNUST), Kumasi. I further declare that, this study is entirely mine except where quotations and references are cited and duly acknowledged. I also affirm that this work has not been previously submitted in whole or part for the award of any degree.

Yakubu Abdul-Shakur …………………… ……………………

‘PG9364913‟ Signature Date

Certified by:

Sheikh Seebaway Zakaria Muhammed …………………… ……………………

Supervisor Signature Date

Very Rev. Fr. Dr. Francis Appiah-Kubi …………………… ……………………

Head of Department Signature Date

ABSTRACT

This study was conducted to enhance the effectiveness of da‟wah in the Wa

Municipality. It was intended to stimulate the learning of the values and virtues of da‟wah in protecting the Wa community from the moral crisis of globalization.The study was in five chapters which dealt with the techniques involved in enhancing da‟wah. Thus, da‟wah methodology outlined in Qur‟an 16:125 was analysed as the paradigm for effective da‟wah work. The study further examined the origin and development of da‟wah in the Wa Municipality. To achieve the set goals of the study, the researcher adopted a multi-faceted approach to data collection. The researcher obtained information through interviews with religious preachers, and the audience of da‟wah programmes on someFM stations as well as the Friday sermon in mosques and seasonal or monthly da‟wah programmes in the Wa Municipality.

The findings of the study revealed that the Muslim community in Wa is aware of the strengths and weaknesses of da‟wah programmes in the various media and have pledged to take practical steps to re-align da‟wah along side Qur‟an 16:125. It came to light from data gathered that da‟wah in general has been developing at a very slow rate.

The slow development was noted to be the result of factors such as lack of funding, lack of coordination in planning and executing da‟wah, the use of poor monitoring and evaluation techniques, and the use of inappropriate da‟wah methodologies that are in direct conflict with the Qur‟an and Sunnah.

The study revealed that for da‟wah programmes to have greater positive impact in the

Muslim community in the Wa Municipality, frantic efforts should be made to plan, source for funding, monitor and evaluate the content of da‟wah programmes in line with Qur‟an 16:125.

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ACKNOWLEDGEMENTS

The success of this work is as a result of various contributions and guidance I had from many people whose efforts cannot be quantified.I acknowledge the gift of life, health, protection and strength that the Almighty Allah gave me all the way through this study.

I express my sincere appreciation to my supervisor, Sheikh Seebaway Zakaria

Muhammed of the Department of Religious Studies in the Kwame Nkrumah University of Science and Technology (KNUST), Kumasi, under whose wise and dedicated scholarly eyes, encouragement, unrelenting supervision, and boundless patience with my unceasing challenges this work was brought to its current state.

To Rev Father Dr. Appiah Kubi, the current Head of Department of Religious Studies, and all my lecturers, especially Reverend Dr. Nathan Iddrisu Samwini, Reverend

Samuel Aseidu-Amoako (Papa), Rev J.E.T. Kuwornu-Adjaottor and Dr. Yunus Dumbe who together have prepared me for future challenges in research. I thank them so dearly for the sacrifices they made throughout the course of study.

To my resource persons, who provided me with valuable information for the study, words cannot express my sincere appreciation of your cooperation and assistance. I cannot end without mentioning the assistance I received from Abdullah Ali for gathering valuable information and materials for the study. Lastly, my sincere thanks and appreciation go to Salifu Fauzi Rahman for his relentless support throughout the course of study.

DEDICATION

I dedicate this work to my adored parents, Hajia Farida Ahmad and Abdul-Razak Issah whose prayers and concern contributed immensely to the success of this work.

Furthermore, I also dedicate it to my treasured tutor and inspirer, Nurudeen Abdul-

Moumin for his bountiful prayers and persistent support.

TABLE OF CONTENTS

DECLARATION------ii ABSTRACT ------iii ACKNOWLEDGEMENTS ------iv DEDICATION ------v TABLE OF CONTENTS ------vi LIST OF ABBREVIATIONS ------ix TERMINOLOGIES------x

CHAPTER ONE ------1 GENERAL INTRODUCTION ------1 1.1 Background to the Study------1 1.2 Statement of the Problem ------2 1.3 Objectives of the study------4 1.4 Research Questions. ------4 1.5 Study Methodology ------4 1.6 Literature Review ------5 1.7 The Scope of Islamic Da‟wah ------6 1.8 Justification of the Study ------6 1.9 Limitations to the study ------7 1.10 Organisation of the Study ------8

CHAPTER TWO ------9 LITERATURE REVIEW ------9 2.0 Introduction ------9 2.1 Prophet Muhammad (S.A.W) as the Prototype Da‟i ------10 2.2 Meaning of Da‟wah------18 2.3 Da‟wah Methodology------27 2.4Who is Responsible for Da‟wah in Islam? ------31 2.5 Qualities and Characteristicsof a Successful Da‟ee ------34 2.6 Da‟wah as an Invitation of Non-Muslims to Islam ------39 2.7 The Misconception that Islam was Spread by Force ------55 2.8 The Spread of Islam in Africa ------59

2.9 Conclusion ------61

CHAPTER THREE ------62 THE HISTORICAL DEVELOPMENT OF DA’WAH AND ITS IMPACT ON THE PEOPLE OF THE WA MUNICIPALITY ------62 3.1 Introduction ------62 3.2 Profile of the Wa Municipality ------62 3.2.1 The Upper West Region of Ghana ------62 3.2.2 TheOrigins of the Wala Ethnic Groups ------64 3.3 The Origin of Islam in the Wa Community------66 3.4 The Early Muslim Community of Wa ------71 3.5 The Islamic Community in Present Day Wa ------74 3.5.1 The Development of Da‟wah in Wa ------77 3.5.2 Forms of Da‟wah in Wa ------79 3.5.3 Friday Sermons ------79 3.5.4 Masjid Kabir ------80 3.5.5 Masjid AI-Umairiyya ------81 3.5.6 Ahmadiyya Mosque ------83 3.6 Da‟wah on Radio Stations ------87 3.7.1 Some Radio Stations in Wa ------88 3.7.2 Radio Upper West------88 3.7.3 Radio Progress ------91 3.7 The Impact of Qur‟an 16:125 on the People of Wa in the Upper West Region of Ghana ------93 3.8 Conclusion ------96

CHAPTER FOUR ------97 DISCUSSION OF ISSUES ------97 4.1 Introduction ------97 4.2 Impact of Da‟wah in the Dissemination of Islam in the Wa Municipality ------97 4.3 Evaluation of Scholars on Da‟wahin Wa ------99 4.4 Languages used for Da‟wah Programmes in Wa ------102 4.5 Methodology and structure of Da‟wah in Wa ------103 4.6 The Application of Qu‟ran 16:25 in Da‟wah in the Wa Municipality ------105

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4.7 Status of Da‟wah in Wa without Qu‟ran 16:125 ------108 4.8 Conclusion ------110

CHAPTER FIVE ------111 CONCLUSION ------111 5.1 Introduction ------111 5.2 Summary of Findings ------111 5.3 Recommendations ------114 5.3.1 Training of Preachers ------114 5.3.2 Da‟wah to Different Age Groups ------115 5.3.3 Strategic Funding and Planning ------116 5.3.4 The Establishment of Da‟wah Committees ------116 5.4 General Conclusion ------117

BIBLIOGRAPHY ------120 APPENDIX 1------125 APPENDIX 2------126 APPENDIX 3------127 APPENDIX 4------128

viii

LIST OF ABBREVIATIONS

P.B.U.H Peace Be Upon Him

S.A.W Sallalahu Alaihi wa sallam

SWT Subhanahu wa ta‟alaa

TERMINOLOGIES

Alim Scholar

Da‟ee/Da‟i/Du‟at Preacher/Preachers

Da‟wah Invitation to Islam, Preaching/Outreach

Deen Religion

Fardayn Obligatory act

Fardkifaya Supererogatory act (Voluntary act)

Fatwa Religious Verdict

Fiqh Islamic Jurisprudence

Hadith Sayings of the Prophet

Imam Islamic Leader/Someone who leads Prayers

Islam Total submission to the will of Allah

Kaaba Sacred house of Allah in the city of Makka

Khutbah Sermon (During Jumu‟a and Eids)

Kuffaar Disbelievers

Ma‟roof Good act

Masjid Mosque

Maulid Celebration of the Birthday of the Holy Prophet

Munkar Forbidden

Muslim Follower of Prophet Muhammed [S.A.W]

Nafs Soul

Nasiha Giving advice

Quraish/Quraysh The tribe of Prophet Muhammed [ S.W.A]

Rasulullah Prophet of Almighty Allah

Sajdah Prostration

Seerah Life History of Prophet Muhammad

Sharia Islamic Law

Sunnah Traditions of the Prophet

Surah Chapter of the Qur'an

Suwar Chapters of the Qur'an

Tabliq Fulfilled

Tafsir Exegeses of the Qur‟an (Islamic Book)

Tauhid Oneness of God

Ulama Islamic scholars

Ummah Muslim Community

Waali Language of the Wala people

Zikr Praises/Remembrance of Allah

CHAPTER ONE

GENERAL INTRODUCTION

1.1 Background to the Study

Isla| m is de| rive| d from the| Ara| bic root "S| al| am | a" me| a| ning pe| a| ce| , purity,submissiona| nd

obe| die| nce| . In the| re| ligious se| nse| , Isla| m me| a| ns submission to the| will of Alla| h

forgive| ne| ss from Alla| ha| nd a| n e| ve| rla| sting life| in He| a| ve| n.Be| lieve| in one| and only

none is compa| ra| ble| to Him. Joining othe| r gods with Alla| h is a| n unforgiva| ble| sin.

Qur‟a| n, a| s the| la| st re| ve| la| tion of the| Almighty to ma| nkind through the| Prophe| t

Muha| mma| d [pe| a| ce| a| nd ble| ssings be| upon him (PBUH)].

book, it a| ctua| lly origina| te| d a| s the| spoke| n word of Alla| h, which wa| s re| ve| a| le| d

ve| rba| tim to the| Prophe| t Muha| mma| d (PBUH) through Archa| nge| l Jibre| e| l, ove| r the| spa| n

of more| tha| n two de| ca| de| s

َّ َض َه ثِ ِٔ اى ُّشٗ ُح األَ ػ ،ُِ ٍَِٞ َيٚ َق ْيجِ َل ىِزَ ُن٘ َُ ٍِ َِ ا ْى َُْ ِز ِسٝ َِ

Ve| rily it is a| re| ve| la| tion of the| Lord of the| Worlds, which the| True| Spirit brought downupon your he| a| rt,

[O Muha| mma| d] so tha| t you ma| y be| a| mong those| who pre| a| ch.”[Qur‟a| nn26:192-194]

The| Qur‟a| n le| a| ve| s a| disce| rnible| a| nd distinctive| positive| e| ffe| ct on a| ll the| thre| e|

|the| body, the| he| a| rt a| nd the| soul, he| nce| the| true – (ّفظ) compone| nts of a| be| lie| ve| r‟s na| fs

fe| e| ling a| nd e| motion, unde| rsta| nding the| la| ngua| ge| , me| ssa| ge| or conte| nt of its ve| rse| s. It is

a| lso importa| nt for the| liste| ne| r to be| a| ble| to unde| rsta| nd, a| t le| a| st a| t some| ba| sic le| ve| l, the|

Ara| bic la| ngua| ge| of the| Qura| n.Tha| t is the| re| a| son why Alla| h did not re| ve| a| l the| Qura| n a| ll

a| t once| - so tha| t this “we| ighty” word of Alla| h (73:5) could be| gra| dua| lly re| ce| ive| d,

be| lie| ve| d in, e| mbra| ce| d a| nd pra| ctica| lly incorpora| te| d into individua| l a| nd communa| l

Muslim life| .The| revealation of the Qur‟a| n in peacemeal was meant toe| sta| blish the| he| a| rt

gra| dua| lly be| come| ste| a| dfa| st upon its comma| ndme| nts a| nd la| ws.

1.2 Statement of the Problem

point of view, it me| a| nsinviting to the| wa| y of submission a| nd surre| nde| r to Alla| h. In

Qur'a| n,manySuwarcall for da‟wah:

ُمْزُ ٌْ َخْٞ َش أُ ٍَّ ٍخ أُ ْخ ِش َج ْذ ىِي َّْب ِط رَؤْ ٍُ ُشٗ َُ ثِب ْى ؼَْ ُشٗ ِف َٗرَْ َٖ ْ٘ َُ ػَ ِْ ا ْى َُْ َن ِش َٗرُ ْؤ ٍِ ُْ٘ َُ ثِب ََّّللِ َٗ َى ْ٘ آ ٍَ َِ أَ ْٕ ُو ا ْى ِنزَبةِ َى َنب َُ َخْٞ ًشا

َى ُٖ ٌْ ٍِْ ُٖ ٌْ ا ْى َُ ْؤ ٍِ ُْ٘ َُ َٗأَ ْمثَ ُش ُٕ ٌْ ا ْى َفب ِع ُق٘ َُ.

You | ar| e the| be| st n | ation produc| ed [| as | an | exa| mple| ] for m| ankind. You | enjoin wh | at is right | and

forbid wha| t is wrong | and be| li| eve| in All| ah. If only the| pe| opl| e of th | e scriptur | e h | ad b | eli| ev | ed, it

would h | ave| be| e| n be| tte| r for th | em. Among th | em | ar| e b | eli| ev | ers, but most of th | em | ar| ed | efi| antly

disob | edi| ent.

However, due to the misconception of the essence and application of da‟wah many non-Muslims, as well as some Muslims, misapplied the term and its concept for genuine misunderstanding or ill motive. For instance, the term da‟wah is sometime

confused with jihad, especial in the modern world where jihad is applied, naievely for terrorism. It is for this reson that da‟wah should be restored to its proper context.

Da| ‟wa| h,a| ccording to Shule (1953), is the| duty to "a| ctive| ly e| ncoura| ge| fe| llow Muslims

of Alla| h a| s e| xpre| sse| d in the| Qur'a| n a| nd the| Sunna| h of the| Prophe| t, a| s we| ll a| s to inform

grows the| size| of the| Muslim Umma| h, or community of Muslims.

they should in giving out da| ‟wa| h. Most schola| rs whoe| nga| ge| d in da| ‟wa| h do not follow

the| the standard practice prescribed by Qur‟an 16:125; thus the| e| tique| tte| s of

da| ‟wa| h.Unde| rsta| nding Isla| m is ba| se| d on proper appreciation of the| Qura| n (Ta| fsir) a| nd

the| e| xpla| na| tions of the| sa| yings of Prophe| t Moha| mme| d (PBUH) (Ha| dith). Da‟is are percieced to have no or little understing of this.

The| re| is a| pa| rticula| r ve| rse| of the| Qura| n which stipula| te| s how da| ‟wa| h should be|

conducte| d in Isla| ma| nd it shows how Muslims must conduct the| mse| lve| s. Qur‟a| n 16:125

sa| ys:

. ادْعُ إِ َىٚ عَجِٞ ِو َسثِّ َل ثِب ْى ِح ْن َ ِخ َٗا ْى َ ْ٘ ػِ َظ ِخ ا ْى َحغََْ ِخ َٗ َجب ِد ْى ُٖ ٌْ ثِب َّىزَٜ ِٕ ِٜ أَ ْحغَ ُِ إِ َُّ َسثَّ َل ُٕ َ٘ أػَْ َي ٌُ ثِ َ ِْ َض َّو ػَ ِْ عَجِٞيِ ِٔ

َٗ ُٕ َ٘ أػَْ َي ٌُ ثِب ْى َُ ْٖزَ ِذٝ َِ

who is [rightly] guide| d [Qur‟a| n 16:125]

1.3 Objectives of the study

The| obje| ctive| s for this re| se| a| rch a| re| :

1. To investigate whether Qur‟an 16:125is strictly applied by the du‟at of the Wa

Municipality.

Municipa| lity.

1.4 Research Questions.

Que| stions:

sta| nda| rd or me| thodology of da‟wahpre| scribe| d in Qur‟a| n 16:125?

2. Wha| t is the| level of impact of Qur‟an| 16:125 in promoting da‟wahin the Wa|

Municipality?

3. What can be done to improve uponda‟wah activities in the| Wa| Municipality?

1.5 Study Methodology

The| re| se| a| rche| r ma| de| use| of both prima| ry a| nd se| conda| ry source| s of data tha| t a| re|

re| le| va| nt to this re| se| a| rch.Prima| ry da| ta| re| quire| d for the| study wa| s ga| the| re| d through

se| mina| r a| nd confe| re| nce| pa| pe| rs, a| nd inte| rne| t source| s on d| a‟w | ah were| alsoa| sse| sse| d for this study.

re| spe| ct of approach to da‟wah in line with Qur‟an| 16:125.

Furthermore, the study used purposive sampling method in collecting primary data through interactions with religious leaders (du‟at).The researcher used personal judgment to select cases that would help him answer the research questions so that he would be able to meet the objectives of the research. Since the researcher was familiar with some key religious leaders, using purposive sampling method was appropriate.

1.6 Literature Review

For proper appreciation of Qur‟an 16:125, the books of Tafsir are necessary. To Ibn

Kathir (1989) Qur‟an 16:125 is an approach to inviting all human beings to the Way of

Allah with wisdom and fair preaching. He points out that wisdom requires the da‟ee to be patient and understand the circumstances of the invitee. Ibn Kathir (1989) and Ibn

Jarir concur to the position that fair preaching has to do with citing events of kuffar

(nonbelievers) such as the Add (people of Prophet Sualah), Samud (people of Huud) and Firaun (people of Mussah) who disobeyed Allah and were destroyed by His wrath to serve as a warning for disobeying Allah‟s commandments.

On his part, Bashirudeen (1985) asserts that the call for wisdom in da‟wah in Qur‟an

16:125 presupposes self-restraint by the da‟ee in order that he does not physically or orally abuse the object of worship of his audience. Abdallah (1983) holds that wisdom in da‟wahcalls for measured language and the use of systematic argumentation rather than compulsion to put across the message of da‟wah.

1.7 The Scope of Islamic Da’wah

The study examinses the application of Quran| 16:125 in da‟wah by the Islamic scholars of the Wa Municipality and its impact on winning converts and guiding theMuslimUmma in whatever decisions they take in their lives. However, the findings of the study, inspite of geographic and demographic differences, are applicable to Muslims in different regions of

Ghana and the world at large.

1.8 Justification of the Study

The need to appreciateQuran| 16:125is a prerequisite for da‟wahin Islam. Da| ‟wa| h is

ma| king n| asih| a (advice) of an imminent punishment for sinful actsto fellow Muslims a| s

stre| sse| d in Qur‟a| n 51:55 whe| re| Alla| h sa| ys:

َٗ َر ِّم ْش َفئِ َُّ اى ِّز ْم َشٙ رَْ َف ُغ ا ْى َُ ْؤ ٍِِْٞ َِ

And r| emind, for r| eminding b | en | efits th | e b | eli| ev| ers [Qur‟| an, 51:55]

For a number of years that da‟wah started and is continuing aggressively in many parts of Ghana and in the Wa Municipality in particular, there is little evidence of a significant number of nonmuslims converting to Islam in consequence to Islamic

da‟wah curved out in parallel to Quran| 16:125.

Also, the moral decadence within the Muslim Umma begs the question whether da‟wah activites are carried out in the Muslim communities. Sexual immorality, indecent dressing, thievery, huliganism, to mention but a few, have become prevalent among

Muslims, especially those in the Wa Municipality.

The study, therefore, aims to find out where the problem is coming from. Could it be that the du‟at don‟t follow the properly laid out procedures of da‟wah as encapsulated

by Quran| 16:125 or the Umma are just bent on violating the Qur‟an and Sunna of

Prophet Muhammad (PBUH)?

1.9 Limitations to the study

The| re| se| a| rch wa| s conducte| d in the| Wa| Municipa| lity in the| Uppe| r We| st Re| gion of

ge| tting re| sponde| nts to a| nswe| r the| que| stionna| ire| ssince majority of the da‟is and their followers cannot read or write the English Language. The researcher hopes to overcome this problem by interviewing the respondents and completing the questionaires on their behalf. Also, the researcher, being a Muslim himself and belonging to the Ahlussuna sect, du‟at and followers of other Islamic sects were not too sure of the motive for the interview and thus, were reluctant to complete the questionaires or/and grant interviews. The researcher had to spend more time than expected to get the questionaires completed. Also, the distance of the Wa Municipality from the reseach center, being Kumasi, imposed huge financial burden on the

the| Wa| Municipa| lity to colla| te| da| ta| for the| re| se| a| rch. Therefore, not all suburbs of the

Wa Municipality were exhaustively covered for a fair representation of all

communities.The researcher did his best to cover as many communities as humanly possible to limit bias in the final analyses and conclusions drawn.

1.10 Organisation of the Study

This work was organized into five chapters. Chapter one consisted of general introduction of the study. Chapter two reviewed the existing relevant literature on the application of Qur‟an 16:125 and related Qur‟anic verses on the effectiveness of da‟wah. Chapter three introduced the methodology needed to carry out this study. It showed the sampling and sampling techniques.

Data analysis and presentation are presented in chapter four.

Finally, chapter five contains summary of findings, the implications of Qur‟an 16:125 on da‟wah, explanation of result and conclusion.

CHAPTER TWO

LITERATURE REVIEW

2.0 Introduction

The chapter discusses extant works of different academicians in relation to evangelism, with special emphasis on Islamic evangelism. It discusses Islamic da‟wah in the light

of Quran| 16:125 as exemplified by Prophet Muhammad (S.A.W) and well established

scholars of Islam who followed the footsteps of the Prophet. Alla| h sa| ys in the| Qur‟a| n:

“Ca| ll unto the| wa| y of thy Lord with wisdom a| nd fa| ir e| xhorta| tion‟‟ [Qur‟a| n, 16:125-

127].A Salaf Sualih (an early Islamic scholar), Abu Ma| sur Muha| mma| d Ibn

Muha| mma| d a| l-Ma| nsir cites what Mujahid (a student of Ibn Abbass – one of the

companions of the Prohet) relates from Ibn Aba| ss that whe| n the| idola| to| rs re| tre| a| te| d

we| nt the| re| a| nd sa| w Ha| mza| h killed and mutilated, with his stoma| ch rippe| d ope| n, nose|

burnt a| nd e| a| rs cut off. He| (Muhammad) exclaimed: “If it we| re| not for the| fe| a| r of

ca| using more| grie| f to the| wome| n or tha| t it be| come| s a| pra| ctice| s a| fte| r me| , I would le| a| ve|

him until Alla| h,e| xa| lte| d is He| , re| surre| ct him from the| be| llie| s of pre| da| tory a| nima| ls a| nd

birds. I sha| ll kill se| ve| nty me| n of the| m (of disbe| lie| ve| rs of Qura| ysh) in re| ve| nge| ‟‟.

Consequenly, Alla| h re| ve| a| le| d to Muhammad,

Muh | amm| ed), your | endur| anc| eis only by th| e h | elp of All | ah” [Qur‟| an,16:127].

Therefore, the Prophet pardoned the perpetrators when he was in pole position to take revenge at Fathu-Makkah(the opening of the city of Makkah to Islam after the defeat of the Quraish). Following this display of amnesty, - thus, da‟wah in its real essence-

many of the disbelievers accepted Islam. Thus, Prophet Muhammad (SAW) is the epitome of a good da‟ee.

2.1 Prophet Muhammad (S.A.W) as the Prototype Da’i

The Prophet (S.A.W) was a remarked teacher at his time as he was rais| ed| basic| ally| to

te| ach| and| est| ablish| the| region| of Islam.| Abdul Ghafar (1986) mentions thatright| from

the| Prophet‟s| days| in Makk| ah| until his arriv| al| at| Madin| ah,| he| man| ag| ed| his d| a‟w | ah

ignoranc| e| and| reform| the| society.| Ghaf| ar| further| provides| the| various| man| ag| em| ent|

strat| egi| es| the| prophet| used| to communicat| e| his mess| ag| e.| Egdunas| (2004), in his book

exclusiv| ely| , to the| Arabs.|

out to anonymous| audi| enc| e| and| most probably| he| succe| ed| ed| in converting| some| of

Muhammad adopted was da‟wahthrough letter writing to the leaders of various states

community by continuing to strengthen them in the new faith and| the| non-Muslim community whom he was inviting the accept Islam.

Muhammad was not left to his own judement in executing da‟wah. Allah outlines clear-cut guidelines he and his followers should chat in doing da‟wah to both Muslims

and non-muslins. Qur‟an| 9:46 commands:

﴿ َٗ َالرُ َج ِذ ُى٘اْ أَ ْٕ َو ا ْى ِنزَتِ إِ َّال ثِب َّىزَٚ ِٕ ِٚ أَ ْحغَ ُِ إِ َّال ا َّى ِزٝ َِ َظ َي َُ٘اْ ٍِْ ُٖ ٌْ﴾

purpos| efully do wrong [Qur‟| an, 9:46]. All | ah comm| and| ed him to sp | e| ak g | ently, | as H| e comm| and| ed Mus| a

| and H| arun to do wh | en h | e s| ent th | em to Ph | ar| aoh, | as H| e s| aid:

﴿ َف ُق٘ َال َىُٔ َق ْ٘ ًال َّىِّْٞبً َّىؼَ َّئُ َٝزَ َز َّم ُش أَ ْٗ َٝ ْخشَٚ ﴾

And sp| e| ak to him mildly, p | erh| aps h| e m | ay | acc| ept | admonition or f | e| ar All| ah (Qur‟| an,

20: 44).

﴿إِ َُّ َسثَّ َل ُٕ َ٘ أػَْ َي ٌُ ثِ َِ َض َّو ػَِ عَجِٞيِ ِٔ﴾

From the above versesm, Muhammad was being prepared to face the real issues in

da‟wah which is the fact that not every invittee would accept an invitation. Allah|

alr| e| ady| knows who is doomed| (destin| ed| for Hell)| and| who is bless| ed| (destin| ed| for

Par| adis| e).| This has| alr| e| ady| be| en| written| with Him, so call| them| to Allah,| but do not

them.| You ar| e| just a| warn| er,| and| all| you hav| e| to do is convey| the| Mess| ag| e,| and| it is He|

Who will bring them| to account.|

﴿إِ َّّ َل َال رَ ْٖ ِذٙ ٍَ ِْ أَ ْحجَجْ َذ﴾

You c | annot guid | e whom you lov | e [Qur‟| an, 28:56].

﴿ َّىْٞ َظ ػَ َيْٞ َل ُٕذَا ُٕ ٌْ َٗ َىـ ِن َِّ ا ََّّللَ َٝ ْٖ ِذٝ ٍَِ َٙشَآ ُء﴾

Da‟w| ah| is an| act| of inclination| and| encour| ag| em| ent.| If you call| a| person| to Islam| , you

incline| him towards| what| you call| ed| him to and| gen| er| at| e| his inter| est| in it. Ther| efor| e,|

da‟w| ah| in Islam| is not restrict| ed| to spe| ech| only, but includes| what| ev| er| inclines| and|

cre| at| es| inter| est| of spe| ech| or action.| Thus, the| d| a‟w | ah is convey| ed| in the| form of

actions| and| spe| ech.| The| Muslim, by his own adh| er| enc| e| , gives| the| living ex| ampl| e| of

da‟w| ah| obliges| that| the| following issues| ar| e| observ| ed:| First, the shift in focus from

inviting the unbelievers to Islam to the| calling of the Muslim Umma to adhere to the

teachings of the Islamic creed.The| Mess| eng| er| exemplified Qur‟an| 16:125 in his prototype da‟wah by portraying humility, steadfastness, generosity, good leadership and patience among other good qualities necessary to win the hearts of unbelievers and affirm that of new and well established Muslims.

It is a| point to note| that| when| the| Muslim, with resp| ect| to himself,| adh| er| es| to

ev| erything| heh| as| be| en| command| ed| to do or not to do by Allah,| thus, he| complies| with

act| s), then| he can| affect the lives of others| through his exemplary life.Bashirudeen

all,| be| very| knowledg| e| abl| e| in the| etiqu| ett| es| of da‟w| ah.| They| must emul| at| e| the|

Prophet‟s| pati| enc| e,| toler| anc| e| and| underst| anding| in issues| in the course of executing

to da‟w| ah| is the| caus| e| of problems| arising| betw| e| en| the| Muslim Ummah| and| followers

underst| anding| and execution by the| scholars.|

إِ َُّ َسثَّ َل ُٕ َ٘ أػَْ َي ٌُ ثِ َِ َض َّو ػَ ِْ عَجِٞيِ ِٔ ََٕٗ َ٘ أػَْ َي ٌُ ثِب ْى َُ ْٖزَ ِذٝ َِ

Invite| to the| way| of your Lord with wisdom and| good instruction, and| argu| e| with them| in a| way| that| is

who is (rightly) guided| (Qur‟an| 16:125).

verdict| in a bid to satisfy the desires of the people he is supposed to warn. Shamim|

Rabi| ah| , a| prominent| le| ad| er| of Quraish,| advis| ed| his companions| to let| him talk to

Muhamm| ad| and| persu| ad| e| him to give| up his mission (da‟wah). The| Quraish| consent| ed|

Muhammad the following if He was willing to abandon his mission: "If through this

you want| power,| we| will mak| e| you our he| ad| and| we| will not decid| e| anything| without

your consultation;| if by this you want| women, we| can| arr| ang| e| the| most be| autiful| girls

from Arabi| a;| and| if you hav| e| some| ment| al| problems,| we| can| arr| ang| e| the| best|

tre| atm| ent,| provided| you give| up da‟wah". Uthba had hardly finished when Allah|

(SWT) rev| e| al| ed| Surah| Halm| Me| em| through the| Prophet| Muhamm| ad| (S.A.W). He|

he| ard| would bring a| gre| at| revolution.| "You all| le| av| e| Muhamm| ad| to do his work the|

way| he| likes.| If, in this pursuit, he| is killed| by Arabs,| your hands| will be| cle| an| ed| from

and| you will be| the| most resp| ectful| amongth| e| peopl| e".| The Qur'and| escrib| es| the

Ayah:|

ُٕ َ٘ ا َّى ِزٛ أَ ْسعَ َو َسعُ٘ َىُٔ ثِب ْى ُٖذَٙ َٗ ِدٝ ِِ ا ْى َح ِّق ىُِٞ ْظ ِٖ َشُٓ ػَ َيٚ اى ِذّٝ ِِ ُم ّيِ ِٔ َٗ َى ْ٘ َم ِشَٓ ا ْى َُ ْش ِش ُم٘ َُ

"He| isWho has| sent| His mess| eng| er| with the| guidanc| e| the| Religion| of Truth (Al-De| en),| that| He| may|

mak| e| it overcom| e| (dominant)| over| all| other| religions| (De| en).| Howev| er| much idolat| ers| may| be| av| ers| e"|

(Q 61:9)

Allah| appoint| ed| Muhamm| ad| as| His last| Mess| eng| er| with the| Guidanc| e| and| True

approach to da‟wah provides a template for all du‟at to follow in Islamic missionary

activities if they are to return society to the Way of Allah. Allah also describes his

mission as follows in the Qur‟an:

َٝبأَُّٝ َٖب اى َّْجِ ُّٜ إِ َّّب أَ ْسعَ ْيَْب َك شَب ِٕذًا َٗ ٍُجَ ِّش ًشا ََّٗ ِزٝ ًشا. َٗدَا ٞػًِب إِ َىٚ ا ََّّللِ ثِئِ ْرِّ ِٔ َٗ ِع َشا ًج ب ٍُِْٞ ًشا.

"O Prophet!| Lo! We| hav| e| sent| the| e| as| a| witness| and| a| bringer| of good tidings and| a| Warn| er.| And as| a|

Muhamm| ad| (SAW) to invite his family to Islam accordint to Qur‟an 26:214

َٗأَّ ِز ْس ػَ ِشٞ َشرَ َل ا ْألَ ْق َشثِٞ َِ

Muhammadask| ed| his rel| ativ| es,| "Should I tell| you a| Kalim| ah| (a| sent| enc| e)| which may|

domination| ?"He told them to recite lailaha illallahu which ushers a non-Muslim to

Islam. Majority ofthe Quraish flatly rejected the call to Islam but Muhammad did not give up the call until some of them accepted Islam.

Da‟wah in the course of Allah is not a means to solicit for power but purely to invite

people to worship Allah. Peters (1994) explains that the Arabs were quick to re| aliz| e| the|

depth| of the| revolution| which the religion of Muhammad could bring forth. So, the|

then he (Ibn Faras) would be his successor after his (Muhammad) departure. The|

Mess| eng| er| of Allah| refus| ed| him in thes| e| words:

Da‟wah in Islam is done wholeheartedly with perseverance and steadfastness.

Authorities in Hadith such as Abu Nua| im, Ha'kim| and| Baih| aki| Narr| at| ed| from Abdullah|

He| pres| ent| ed| the| mess| ag| e,| recit| ed| some| Ayah| from the| Qur'an| to| expl| ain| | the| questions|

Harith.| They| appr| eci| at| ed| the| mess| ag| e| very| much but expr| ess| ed| their| inability| to

acc| ept| the| Daw| ah| right on the| spot due| to a| tre| aty| which they| had| with the| Persi| ans.|

Masn| a| Bin Harith| who was| their| diplomat| and| in charg| e| of the| arm| ed| forces,| expl| ain| ed|

Persi| ans.| The Prophet then replied,

"Whosoev| er| stands| to support the| De| en| (religion) of Allah,| he| must support it in all| resp| ect| without any|

res| erv| ation.|

Da‟wah is Islam is also characterised by trials in every aspect of the beleiver‟s life.

Therefore, du‟at in the course of Allah must be prepared for challenges in the execution

befor| e| wer| e| tre| at| ed| more| brutally.| Some| of them| wer| e| sawn alive. Sometim| es| their|

He promised them that his mission would succe| ed| and| the| time| would come| when| an|

old lady| would be| abl| e| to trav| el| from San| a| to Had| ar| Mawt| with gold in her| hand| and|

she| would hav| e| no fe| ar| exc| ept| that| of Allah.|

A da‟i is also taught to preach but not to impose his message on people in his missionary activities for preaching is what he is commanded to but not the actualization of what he or she preaches. The Prophet is warned not to destroy himself over the idolators‟ refusal to accept his message:

َف َيؼَ َّي َل ثَب ِخ ٌغ َّ ْفغَ َل ػَ َيٚ آثَب ِس ِٕ ٌْ إِ ُْ َى ٌْ ُٝ ْؤ ٍِ ُْ٘ا ثِ َٖ َزا ا ْى َح ِذٝ ِث أَعَ ًفب.

"Yet| it may| be,| if they| beli| ev| e| not in this stat| em| ent,| that| thou (Muhamm| ad)| will torment| thy soul with

grief| over| their| footsteps| " (Q. 18:6).

Finally, there was a positive respons| e| to the| mess| ag| e| of Prophet| Muhamm| ad| (SAW)

from the| tribes| of Aws and Khazra| j of Madin| ah.| They| acc| ept| ed| the| mess| ag| e,| mad| e|

coven| ant| with the Prophetand offer| ed| Madin| ah| to be| the| He| adqu| art| ers| of the| Islamic|

Movem| ent.|

In illustrating| the| Prophet‟s| broad| mindedn| ess| in terms| of da‟w| ah| and| having| a| gre| at| er|

and| a| lot of pati| enc| e.| Abdallah (1983) points out that| it was| the| mission of Prophet|

and straight to the point language to address the subject of da‟wah. Each| lett| er| showed|

the| political| sag| acity| and| stat| esm| anship| of the| gre| at| est| order| of Prophet| Muhamm| ad|

(S.A.W).Each| mess| eng| er| was| well| vers| ed| in the| langu| ag| e| of the| court or country

wher| e| he| was| sent.| the Prophet (S.A.W) used| an| official| se| al| for the| lett| ers.| Each of

thes| e| lett| ers| contain| ed| essence of the Prophet‟s da‟w| ah| .It was| also| to| inform that

Arabia was| now dominat| ed| by a| revolution| ary| movem| ent.| The| addr| ess| e| es| wer| e| offer| s|

authority.The| mission of his Prophethood| was| cle| arly| manif| est| ed| in thes| e| lett| ers.| The|

Prophet| gav| e| due| resp| ect| to all| the| kings and| rulers| during his lifetim| e| and| rel| at| ed| to

them| well.

2.2 Meaning of Da’wah

The| multiple| perc| eptions,| as| will be| shown in this study, of what| da‟w| ah| me| ans| hav| e|

be| en| el| abor| at| ed| upon from the| e| arly| centuri| es| of Islam.| Muslims hav| e| appli| ed| the|

as| Muslims thems| elv| es,| acknowl| edg| e| that| Islam| isa| missionary| religion.| Inde| ed,| Islam|

conversion| of unbeli| ev| ers| ar| e| rais| ed| to the| rank| of a| sacr| ed| duty by the| founder| or his

this sacr| ed| duty Müller| spe| aks| of. The| questionthis| study seeks to answer is wheth| er|

this sacr| ed| duty ext| ends,| and| in what| cap| acity,| to Muhamm| ad‟s| follow| ers.

The| word “da‟wah” in Arabic| langu| ag| e| simply me| ans| to invite| to something.|

According to Montgomery (1956), when| it is used| in conjunction with Islam,| it is

understood| to me| an| inviting to the| way| of submission and| surrend| er| to Allah| . D| a‟w | ah

ُمْزُ ٌْ َخْٞ َش أُ ٍَّ ٍخ أُ ْخ ِش َج ْذ ىِي َّْب ِط رَؤْ ٍُ ُشٗ َُ ثِب ْى ؼَْ ُشٗ ِف َٗرَْ َٖ ْ٘ َُ ػَ ِْ ا ْى َُْ َن ِش َٗرُ ْؤ ٍِ ُْ٘ َُ ثِب ََّّلل ِ َٗ َى ْ٘ آ ٍَ َِ أَ ْٕ ُو ا ْى ِنزَبةِ َى َنب َُ َخْٞ ًشا

َى ُٖ ٌْ ٍِْ ُٖ ٌْ ا ْى َُ ْؤ ٍِ ُْ٘ َُ َٗأَ ْمثَ ُش ُٕ ٌْ ا ْى َفب ِع ُق٘ َُ.

You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong and believe in allah. If only the people of scriptuer had believe, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

D| a‟w | ahaccording| to Carnard (1965), is the| duty to activ| ely| encour| ag| e| fellow| Muslims

da‟w| ah| is to invite| peopl| e,| both Muslims and| Non-Muslims, to underst| and| the| worship

of Allah| as| expr| ess| ed| in the| Qur‟an| and| the| Sunnah| of the| Prophet,| as| well| as| to inform

them| about| Muhamm| ad.|

Da‟wah, according to Anold (1913)isviewed from the historical perspective in two

hecalls„Jih| ad‟. The| second,| was| missionary| activiti| es,| which thems| elv| es| wer| e| born out

Muslim missionary| activiti| es| carri| ed| out by trad| ers| taking| plac| e| betw| e| en| the| two

phas| es.| Though Anold (1913)correctly| points to the| rel| ationship| betw| e| en| jihad| and|

missionary| activiti| es| of Muslims, his pres| ent| ation| of da‟w| ah| dev| elopm| ent| is

oversimplifi| ed.| First of all,| he under| estim| at| es| Qur‟|‟ anicpronouncem| ents| reg| arding|

jih| adic” da‟wah| was| practic| ed| by Muslims as| e| arly| as| the| 9th and| 10th centuri| | es.

D| a‟w | ahas| an| Islamic| concept| can| be| trac| ed| to the| Qur‟an| and| Hadith,| both of which

hav| e| provided| various| me| anings| of the| term.| The| word da‟wahhas| be| en| used| in the|

12:108:

ُق ْو َٕ ِزِٓ عَجِٞيِٜ أَدػُْ٘ إِ َىٚ ا ََّّللِ ػَ َيٚ ثَ ِصٞ َشحٍ أََّب َٗ ٍَ ِْ ارَّجَِْٜؼَ َٗعُجْ َحب َُ ا ََّّللِ َٗ ٍَب أََّب ٍِ ِْ ا ْى َُ ْش ِش ِمٞ َِ

– Isl | amic Monoth | eism) with sur| e knowl | edg | e. I | and whoso | ev| er follows m| e ( | also must invit | e All | ah –

Isl | amic Monoth | eism with sur| e knowl | edg | e). And glorifi | ed | and | ex| alt | ed b | e All | ah ( | abov| e | all th | at th | ey

| associ | at| e | as p | artn | ers with Him). And I | am not of Mushirikin (Polyth | eisms, p | ag| ans, idol | at| ers | and

to All | ah”

(Qur| an, 12:108).

Qur‟an| 5:67 also calls for da‟wah:

َٝبأَُّٝ َٖب اى َّشعُ٘ ُه ثَ ّيِ ْغ ٍَب أُّ ِض َه إِ َىْٞ َل ٍِ ِْ َسثِّ َل َٗإِ ُْ َى ٌْ رَ ْفؼَ ْو َف َب ثَ َّي ْغ َذ ِسعَب َىزَُٔ َٗا ََّّللُ ؼَْٝ ِص َُ َل ٍِ ِْ اى َّْب ِط إِ َُّ ا ََّّللَ َال َٝ ْٖ ِذٛ ا ْى َق ْ٘ ًَ

ا ْى َنبفِ ِشٝ َِ

procl | aim (th | e M| ess| ag| e) which h | as b | e| en s| ent down to ,(صيٚ هللا ػيٞٔ ٗ عيٌ O M| ess| eng | er (Muh | amm| ed“

Further, Qur‟an| 3:104 commands:

َٗ ْىزَ ُن ِْ ٍِْ ُن ٌْ أُ ٍَّ ٌخ َٝذػُْ٘ َُ إِ َىٚ ا ْى َخْٞ ِش ََٝٗؤْ ٍُ ُشٗ َُ ثِب ْى ؼَْ ُشٗ ِف ػ َُ ْ٘ َٖ َََْٝٗ ِْ ا ْى َُْ َن ِش َٗأُ ْٗ َىئِ َل ُٕ ٌْ ا ْى َُ ْفيِ ُح٘ َُ

disb | eli | ef | and | all th | at Isl | am h | ad forbidd | en). And it is th | ey who | ar| e th | e succ | essful” (Qur| an, 3:104).

From the| abov| e| vers| es| it can| be| observ| ed| that| d| a‟w | ah liter| ally| me| ans| an| invitation|

which could be| to anything.| The| other| me| aning| that| can| be| deriv| ed| from the| abov| e|

significanc| e.| The| instanc| es| cited| abov| e| reg| arding| the| term| da‟w| ah| as| a| term| can| be|

Rec| ently,| ther| e| has| be| en| much discussions on wheth| er| da‟w| ah| can| be| rend| er| ed| as| a

has| encomp| ass| ed| (Zebiri, 1997).She points| out that| Islamicda‟w| ah| has,| at| le| ast| until

had.| The| ultimat| e| aim| of both the| Islamic| da‟w| ah| and| Christian| missions has| be| en| the

and| their variants can| be| appli| ed| to denot| e| the| Islamic| da‟w| ah| and| those| eng| ag| ed| in it.

Fauzi (2014) reproduces Egduna (2004) that da‟wah is an invitation to Islam and a

Christian equivalence of missionary activity.

Scholars often disagree on what constitute the similarity or difference of the two types

be| en| direct| ed| at| lax| or het| erodox| Muslims, it now incre| asingly| targ| ets| non-Muslims,

hav| e| long be| en| practicing| da‟w| ah| toward| non-Muslims thoughtheir| efforts| hav| e| not

alw| ays| be| en| concert| ed| or institutionaliz| ed.| The| fourte| en| -centuri| eslong| history of

da‟w| ah| has | be| en| much more| multifac| et| ed| than| Zebiri| se| ems| to imply.First of all,| the|

Islamic| da‟w| ah| was| first formulat| ed| as| a| principle| of inviting non-Muslims to embr| ac| e|

Islam| as found in the| Quran.| Soon aft| erw| ards,| however, it bec| am| e| a| key| term| for

forming organiz| ed| sect| ari| an| structures| for propag| ation| of ten| ets| of given| parti| es| (e.g.,|

Abbasid| da‟w| ah| ) and| sects| (e.g.,| F| atimid Ism | a„ilid| a‟wah| ) within the| Muslim Umma| .

East| Asia| (Kat| e| Zebiri,1997).| She explains that although the| specific| term| “da‟w| ah| ”

of sep| ar| at| e| Muslim groups. And only in rec| ent| history, much inconnection| with

of the| 19th century,| da‟w| ah| bec| am| e| associ| at| ed| with duty of concern| ed| Muslims to call|

back| fellow| beli| ev| ers| to the| true| path| of God from which they| ar| e| se| en| to hav| e| gone|

astr| ay.| However, the aim of Islamic da‟wah, she thinks, has currently| been redirected

ce| as| ed| eith| er.| This claim by Kate is essentially faulty as the basic aim of Islamic da‟wah is the invitation of non-muslims to the fold of Islam.

One| has| to mak| e| a| distinction betw| e| en| the| term| “da‟w| ah| ” and| the| actu| al| missionary|

can| ref| er| to activiti| es,| like| addr| essing| and| calling.Th| e| missionary| activiti| es| of Muslims

hav| e| not alw| ays| be| en| wrapp| ed| in da‟w| ah| terminology.In| fact,| in many| instanc| es,| the|

the| other.|

both in the| course| of history char| act| eriz| ed| as| da‟w| ah| .Since| jih| ad by, at| le| ast,| some|

Muslim activists| is rel| at| ed| to da‟w| ah| , a| de| ep| er| look into the| rel| ation| betw| e| en|

da‟w| ah| and| jih| ad can| be| mad| e.| Howev| er,| the| concept| of jihad| is, in itself| , a| complex|

one| over| which Muslims hav| e| be| en| arguing| like| they do over| da‟w| ah| . Ther| e| ar| e|

The term Jihad, according to its Arabic implication can mean personal spiritual struggle for self-improvement and against evil. In this respect, jihad could imply leading an islamically exemplary life to win the trust of non-muslims to Islam. Thus, jihad becomes a form of da‟wah. Also, jihad can mean Holy War against non-muslims for various reasons such as expanding the supremacy of Islam, retaliation for earier persecution or suppression, etc. Fauzi (2014) echoes Egduna (2004) that da‟wah implies scholarly preaching while jihad refers to territorial expansion of Muslim rule. If the Islamic mujahidun subdue a group of people, the people are either made to pay levies for living in Islamic state or accepted as Muslims depending on their personal convictions. Thus, Jihad also qualifies as a form of da‟wah. Also, Christians taking part

in Christian-muslim dialogue have been making the distinction betw| e| en| “mission” and|

“proselytism.”| That while| proselytism| is tied| to coerciv| en| ess| and| thus reg| ard| ed|

inviting them to his faith (Zebiri| , 1997).

muslims) the| da‟w| ah| ofren| ew| al| and| correction| because it calls back a sinner to the right

path and renew his belief in Allah”. Mend| el| (1995) conceivesda‟w| ah| asa| synonym of

Ummaas da‟wah in Islam connotes collective effort of the rich, the poor, the young and older people as well as men and women of the community of muslims in varying degrees.

Scholars are divided over the issue of when the modern form of organized Islamic

da‟wah started. Arnold (1913)asserts that though da‟wah| ,as| has been known and| vastly|

indicates that| the| formation| of societi| es| carrying| on propag| and| a| in an| organiz| ed| and|

system| atic| mann| er| is a| rec| ent| dev| elopm| ent| in the| missionary| history of Islam.”|

According to him, the| institutionaliz| ation| of contempor| ary| da‟w| ah| dev| elop| ed,| in gre| at|

public semin| ars| , to pre| aching| in mosques| and| on stre| et| corners.| Until rec| ently,| a| fac| e| -

to-fac| e| me| eting| was| an| inevit| abl| e| initial| step| in a| mission.Those| se| eking| de| ep| er|

peopl| e‟s| living or working spac| e.| He points out that ther| e| ar| e| now numerousIsl| amic|

Islamic da‟wah, like Christian and other forms of relious da‟wah and activities have

been making substantial use of the media. Fauzi (2014) indicates that in the| last| or so

dec| ad| e,| things hav| e| be| en| changing| radic| ally.| Now, one| ne| eds| not le| av| e| his or her|

home| or office| in order| to contact| Muslim missionari| es| and| immedi| at| ely| rec| eiv| e|

en| abl| ed| peopl| e| to obtain| enormous| amount| of information| with the| le| ast| effort.|

Answers| sought to concret| e| questions| can| be| obtain| ed| almost| instant| an| eously| by

sending| an| e| -mail| mess| ag| e| at| virtually| no cost. Online| confer| enc| es| and| discussions on

Islam| hav| e| becom| e| common and| ther| e| abounds| information| on both da‟w| ah| and|

converting| to Islam.In| sum, physical| contact| has| be| en| incre| asingly| par| all| el| ed| by virtual|

contact| in the fac| e| of thes| e| dev| elopm| ents.| Al-Tahan (1998) argu| es| that| d| a`w | ah in this

kind of global| exch| ang| e| medium| tak| es| on a| whole| new| flavo| r. It is no longersuffici| ent|

to me| et| on a| one| -on-one| basis| but through mass| app| e| al| and| an| appro| achto| mass|

communication.| He feels thatdespite the adoption of the mass communication method

da`w| ah| still rem| ains| a| communication| betw| e| en| he| arts| and| thus, the| global| information|

Fauzi (2014) asserts that Islam has long standing connection with the media and that written communication in Islam started with the Qur‟an itself as revelations to Prophet

Muhammad (SAW) were written down from the very beginning of Islam. Fauzi (2014) cites Fang (1997) who holds that writing was the first information revolution whereby

people did not have to meet face-to-face in order to communicate. The first form of writing was associated with ancient civilizations such as Egyptians, Greeks, Romans and Mesopotanians who used crude forms of writing such as writing on clay, animal skins, bones and papurus. Fauzi (2014) further points out that the invention of print machines, attributed to the Chinese and its perfection by Gutenberg of Germany lifts up the mass communication media further. The print machine made mass printing possible as the print press where able to do large scale printing on the go. The culmination of mass communication media in the dissemination of information was the wireless communication systems such as the telegraph, telephone, internet, satellite, radio and television. Muslims, as well as non-muslims all over the world are able to access du‟at and da‟wah programmes in the social media such as WhatApp and Facebook and on international Islamic television stations such as Peace Televion and Television Africa for direct responses to mind-boggling questions.

The| contempor| ary| Muslim missionary| activiti| es| hav| e| not yet| be| en| fully appr| eci| at| ed| by

virtual| and| physical| re| ality,| ar| e| posed| with a| crucial| task| of how to,at| once,| deb| as| e| all

other subjects of worship beside Allahand| adv| anc| e| Islam| ah| e| ad| of them. Siddiqi (1986)

explains that in their| appro| ach| of da‟wah to, for example, prospective Christian|

converts, Muslim missionari| es| employ| a| vast| arr| ay| of concepts| and| imag| es| of

da‟w| ah| activists| hav| e| any| impact| on gen| er| al| Muslim audi| enc| es,| their| perc| eiv| ed|

underst| anding| of Christians| could serv| e| as| a| ref| er| enc| e| point for common beli| ev| ers,|

incre| as| e| religious| aw| ar| en| ess| among| the| Muslim mass| es| and| induce| them| to comply

Muslim societi| es.| This can| be| achi| ev| ed| only through nurturing individual| and| social|

2.3 Da’wah Methodology

The approach to a successful da‟wahis grounded in the Qur‟an and the Sunnah of

Prophet Muhammad (SAW). Suleiman (1999) highlights that da‟w| ah| methodology| can|

be| trac| ed| to the| Qur‟an| and| the| Hadith| of Prophet| Muhamm| ed| (S.A.W). Thes| e| two

Islam| and| in gen| er| al| matt| ers| of religion:|

َال إِ ْم َشآَ فِٜ اى ِذّٝ ِِ َقذْ رَجََّٞ َِ اى ُّش ْشذُ ٍِ ِْ اىغَ ِّٜ َف َ ِْ َٝ ْن ُف ْش ثِبى َّطب ُغ٘ ِد َُٝٗ ْؤ ٍِ ِْ ثِب ََّّللِ َف َقذْ اعْزَ َْغَ َل ثِب ْىؼُ ْش َٗحِ ا ْى ُ٘ثْ َقٚ َال اّفِ َصب ًَ

َى َٖب َٗا ََّّللُ عَ َِٞ ٌغ ػَيِٞ ٌ

“Th | er| e sh | all b | e no compulsion in [| acc | ept | anc | e of] th | e r| eligion. Th | e right cours| e h | as b | ecom| e cl | e| ar from

th| e wrong. So who | ev| er disb | eli | ev| es in t | aught | and b | eli | ev| es in All | ah h | as gr| asp | ed th | e most trustworthy

It follows from Qur‟an| 2:256 that| the| most acc| ept| abl| e| way| to invite someon| e| to Islam|

facts. Most scholars| point to Qur‟an| 16:125 as| the| ref| er| enc| e| point for the| methodology|

ford| a‟w | ah. In highlighting the| methodologi| es| of d| a‟w | ah, other petinent references

from the Qur‟an| are below:|

َٗ َال رَغُجُّ٘ا ا َّى ِزٝ َِ َٝذػُْ٘ َُ ٍِ ِْ دُٗ ُِ ا ََّّللِ َفَٞغُجُّ٘ا ا ََّّللَ ػَذْ ًٗا ثِغَْٞ ِش ػِ ْي ٌٍ َم َزىِ َل َصَّٝ َّْب ىِ ُن ِّو أُ ٍَّ ٍخ ػَ َ َي ُٖ ٌْ ثُ ٌَّ إِ َىٚ َسثِّ ِٖ ٌْ ٍَ ْش ِجؼُ ُٖ ٌْ

َفَُْٞجِّئُ ُٖ ٌْ ثِ َب َمب ُّ٘ا ؼَْٝ َ ُي٘ َُ

without knowl | edge.| Thus w | e h | av| e m| ad| e f| air-s| e| eming to | e| ach p | eopl | e its own doings; th | en to th | eir Lord

Thus, a da‟i or a Muslim is forbidden from using abusive words in human relationships or in the coruse of doing da‟wah. They are not supposed to insult, even an idol in order not to provoke a negative response from the idol worshiper – he does not insult Allah in return.

ادْعُ إِ َىٚ عَجِٞ ِو َسثِّ َل ثِب ْى ِح ْن َ ِخ َٗا ْى َ ْ٘ ػِ َظ ِخ ا ْى َحغََْ ِخ َٗ َجب ِد ْى ُٖ ٌْ ثِب َّىزَٜ ِٕ ِٜ أَ ْحغَ ُِ إِ َُّ َسثَّ َل ُٕ َ٘ أػَْ َي ٌُ ثِ َ ِْ َض َّو ػَ ِْ عَجِٞيِ ِٔ َٗ ُٕ َ٘

أػَْ َي ٌُ ثِب ْى َُ ْٖزَ ِذٝ َِ

Ind | e| ed, your Lord is most knowing of who h | as str| ay| ed from His w | ay, | and H| e is most knowing of who is

(rightly) guid | ed [Qur| an, 16:125].

comment| ary| to the| vers| e,| Abdullah| (1983) observ| es:| “In thes| e| wonderful| pass| ag| es| ar| e|

the| te| ach| ers| with such qualific| ations?| We| must invite| all| to the| way| of Allah| and|

and| exp| eri| enc| e,| which may| be| very| narrow| or broad.| Our pre| aching| must not be|

dogmatic,| not self| -reg| arding,| not offensiv| e| but gentl| e,| consider| at| e| and| such as| will

mode| lled| on the| most gracious| ex| ampl| e| so that| the| he| ar| er| may| say| to himself| „this man|

da'| iev|| en| for a| moment.| He continues to explain that all the du‟ee‟s planning,| program|

caus| e| that| is most de| ar| to Allah| and| His Prophet| Muhamm| ad| (SAW).

gentl| e| or decorous| spe| ech,| exc| ell| ent,| intell| ectu| al| and logical| argum| ent| ation| of the|

scholar| and| his, love| for man| and| of God should not be| question| abl| e| and| should

actu| ally| be| his hallm| ark.| Thes| e| very| critical| asp| ects| of da‟w| ah| ar| e|

indispens| abl| e.For| ex| ampl| e,| the| da| ‟ee will hav| e| to me| et| peopl| e| on their| own ground,

and| use| their| own sources| to point out the| truth of Islam| to them.| One| will ne| ed| to

identify| his or her| audi| enc| e| and| then| shap| e| his mess| ag| e| in a| way| that| attr| acts| their|

att| ention.| To me| et| peopl| e| on their| own ground will requir| e| the| pre| ach| er| to be| vers| atil| e|

his point cle| ar| when| pre| aching.| He| should also| acquir| e| knowledg| e| in the| physical| as|

Astronomy| and| Medicine.|

A da‟ee‟s pronouncements also contribute to the success of d| a‟w | ah. Abdullah| (1983)

considers| gentl| en| ess| and| consider| at| ion| in spe| ech| as| indispensable| to the methodology|

of d| a‟w | ah. To him, ada‟ee| should,asa| matt| er| of gre| at| importanc| e,| me| asur| e| and| weigh|

the| likely| eff| ect| of his utter| anc| es| befor| e| letting| them| out if he wishes da‟wah to

achieve its intended result. The| mess| ag| e| should be| intend| ed| to mak| ing| a| positive|

just a| matt| er| of telling| the| truth in pre| aching,| but how the| pre| ach| er| communicat| es| the|

anyda‟i| whoavoid| s dogmatism| and| eng| ag| e| s in a| dynamic| and| continues| process| of

The| pre| ach| er| should adopt| a| methodology| that| motivat| es| and| eng| ag| es| the| att| ention| of

the| audi| enc| e| and| at| the| sam| e| time| should be| in conformity with the| Qur‟an| and| Hadith| .

Extrem| e| self| -resp| ect,| aggr| andiz| em| ent| of da‟i| is not app| e| aling| postures| the| da‟i| should

exhibit| in achi| eving| the| objectiv| es| of da‟w| ah| and| should ther| efor| e| be| avoid| ed| in the|

da‟w| ah| processAbdull| ah| (1983). Al-Tahan (1998) enumerates qualities such as resp| ect,|

aff| ability| and| humility of the| da‟i| as| being very| critical| for the| success| of da‟w| ah.| He

thinks that in persu| ading| peopl| e| to acc| ept| Islam,| the| da‟i| should use| dec| ent|

argum| ent| ation| in highlighting the| mess| ag| e| of Islam| and also his ability| to pres| ent| the|

truth of Islam| in a| convincing mann| er| is very| critical| bec| aus| e| he| is destroying| other|

ent| erpris| e| of d| a‟w | ah. Jamal (2000) indicates that| it is necessary the| da‟ee| be| ars| in mind

convert.| One| should hav| e| a| cle| ar| mind in doing d| a‟w | ah, exp| ecting| absolutely no

da‟ee| is obliged| to tak| e| the| mess| ag| e| of Islam| to peopl| e| bec| aus| e| he| wishes| for them| the|

his audi| enc| e.| The| Holy Prophet| (S.A.W) in Qur‟an| 33:45-47 is| reminded of his duty to give glad tidings to the converts of islam and of the consequrnces which will befall people who deny the message of Islam:

“O Proph | et, sur| ely w | e h | av| e s| ent you | as | a witn | ess | and | as | a b | e| ar| er of good n | ews | and | as | a w | arn | er | and | as

on| e inviting to All | ah by his p | ermission | and | as light-giving torch. And giv | e to th | e b | eli | ev| ers th | e good

n | ews th | at, th | ey sh | all h | av| e | a gr| e| at gr| ac| e from All | ah”.

The| intention| of the| call| er| from the| abov| e| vers| e| should be| nothing but to ple| as| e| God

and| to sav| e| fellow| human| beings;| bringing them| to shar| e| in the| joy that| the| pre| ach| er|

has| discover| ed.| Any other| motive| for undert| aking| da‟w| ah,| be| it financi| al| gain| or fam| e,|

may| nullify one‟s| missionary| efforts.|

2.4 Who is Responsible for Da’wah in Islam?

Who has the responsibility of executing d| a‟w | ah in Islam: the individual Muslim, the entire Muslim Umma, the learned Islamic scholars or all the above? In a bid to provide

answers to these questions, scholars have advance various arguments to support their

stands as follows: Audience of d| a‟w | ahand| d| a‟w | ahspeci| alist| hav| e| argu| ed| from the|

all| Muslims. Manshhour| (1999) bas| ed| his re| asoning| on the| leg| al| traditions| of Islam,|

and| insists| that:| “It is well| known that| Islamic| Law| has| mad| e| it our responsibility| to

and| acqu| aint| anc| es| to Allah,| to adopt| the| Book of Allah| and| the| Sunnah| of His

Mess| eng| er.‟‟| As for inviting peopl| e| to Islam,| a| Muslim will be| rew| ard| ed| for it, and|

“D| a‟w | ah to Allah| is a| duty on ev| ery| Muslim at| ev| ery| ag| e| ‟‟.

The Prophet is reported to have commanded Muslims to do da‟wah, even with a singular hadith or

Qur‟anic verse they happen to understand.

This hadith| is indicativ| eof| the| fact| that| d| a‟w | ah is a| duty of ev| ery| Muslim wheth| er| the|

person| is de| e| ply rooted| in Islamic| knowledg| e| or not. The| mat| eri| al| point is that| the|

individual| should be| abl| e| to convince| someon| e| through eith| er| words or action| s to

Fardkif| ay| a| (collectiv| e| responsibility),| it me| ans| that| ev| ery| Muslim owes| it a| duty to

pre| ach| in one| way| or the| other| ev| en| if it is a| word about| Allah| that| is communicat| ed| to

a| non-Muslim or a| devi| ant| Muslim to shar| e| the| joy and| be| auty| of the| Islamic| faith.| On

responsibility| should be| to eng| ag| e| in d| a‟w | ah. Ther| efor| e,| both the| le| arn| ed| Islamic|

scholar| and| the| ordinary| Muslim hav| e| roles| to play,| at differ| ent| lev| els,| in the|

dissemin| | ation of Islam through da‟w| ah| .

not a| purely| profession| al| duty of the| Ulam| a| (Religious| scholars| )‟‟. The| le| ad| ership| of

This me| ans| d| a‟w | ah is not an| exclusiv| e| duty of Islamic| scholars| but an| individual| and|

collectiv| e| responsibility| of the| entir| e| Muslim community. Ta‟im| a| &| Salih| (1998),

“D| a‟w | ah to God is an| obligation| ofev| ery| Muslim, mal| e| and| fem| al| e,| in the| limits of

one‟s| knowledg| e| which is the| theor| etic| al| ceiling| that| det| ermin| es| what| lev| el| of

d| a‟w | ahan| individual| Muslim can| att| ain.| The| amount| of information| and| underst| anding|

of the| religion| of Islam| as| well| as| other| faiths| in what| det| ermin| es| the| lev| el| of d| a‟w | ah

for the| individual| Muslim can| eng| ag| e.| The| less| er| the| knowledg| e| and| exp| ertis| e| of the|

d| a‟w | ah activiti| es| he| is obliged| to undert| ak| e‟‟.|

eng| ag| e| in d| a‟w | ahwhen| he| does| not hav| e| credibl| e| information| of the| issues| he| want| s to

pre| ach| on, as| it can| rath| er| be| injurious to d| a‟w | ah .D| a‟w | ah according| to Murad| (1998),

Qur‟an and Hadith before he or she could do da‟wah, Tamimi| (2000) holds that:| “A

Muslim is a| da‟ee| all| his life| and| must propag| at| e| Islam| no matt| er| how limited| or

in his professional job wheth| er| he or she is a| lawy| er,| te| ach| er,| doctor, psychologist,

nurse| or what| ev| er| provided the profession does not conflict with the doctrime of Islam.

The entire life of a Muslim is a demonstration of d| a‟w | ah. Qur‟an| 13:104enjoins|

wrong”.This could, among| other| things, imply that the Muslim has the responsibility to

transmit d| a‟w | ah whether he belongs to the class of the le| arn| ed| profession| al| who should

larg| ely,| butnot exclusiv| ely,| shoulder| the| task| of d| a‟w | ahor the commoners among

muslims. It is ther| efor| e,| cle| ar| from the| prec| eding| discussion that| da‟w| ah| is a| duty of

ev| ery| Muslim irresp| ectiv| e| of their| lev| el| of intellig| enc| e.| Their d| a‟w | ahresponsibiliti| es|

and| activiti| es| should commensur| at| e| their lev| el| of knowledg| e| and| underst| anding| of

Islam;| at| le| ast,| by le| adding| ex| empl| ary| Muslim lifestyl| e.| It is also| not ten| abl| e| for

Muslim to use| his profession| as| a| basis| for avoiding| da‟w| ah| activiti| es.| As indicat| ed| in

2.5 Qualities and Characteristicsof a Successful Da’ee

One| of the| most instrument| al| factors| in a| successful| d| a‟w | ahis the| char| act| er| and| person| al|

qualiti| es| of the| pre| ach| er.| His char| act| er| should be| a| refl| ection| of the| very| things he| calls|

pronouncem| ents.| The| pre| ach| er‟s| lev| el| of intellig| enc| e,| underst| anding,| of not only the|

social| scienc| es| in order| to mak| e| his mess| ag| e| more| attr| activ| e| and| am| en| abl| e| to his

audi| enc| e.It| is also| a| fact| that| the| lev| el| of intellig| enc| e,| knowledg| e| and| underst| anding| of

the| da‟ee| in carrying| out d| a‟w | ahis very| important.| He| should hav| e| exc| ell| ent| social|

appro| ach| abl| e,| pati| ent| and| hav| e| the| willingness| to support the| helpl| ess,| ne| edy| and| poor

in the| society| when| the| ne| ed| aris| es.| His faith| should be unshaky.Egdunas| (2004)argu| es|

that| det| ermin| ation| and| beli| e| far| e| fundam| ent| al| to the| succe| ss of the da‟ee. He believes

that any doubt in the faith| of the da‟ee in Islam| and| its precepts invalid| at| es| da‟w| ah.| For

this me| ans| is that| the| pre| ach| er| should hav| e| absolut| e| faith| and| conviction of the| path| he|

has| chosen| befor| e| he| can| invite| others| to it. Thus, it is logical that faith and conviction

of the Islamic creed presupposes the liecence to undertake d| a‟w | ah.

The| one| who has| faith| in Islam| and| possess| es| knowledg| e| of it is of cert| ain| calibr| e| and

emb| ellishing| ones| elf| with moral| exc| ell| enc| e| is obligatory| for Muslims, then| what| about|

the| da‟i| who carri| es| the| bann| er| of d| a‟w | ahand| calls| peopl| e| to it?‟‟ This essentially means that the da‟ee is supposed to be an example of moral excelence for the succss of

me| ans| that,| the| da‟ee| should hav| e| no moral| def| ects| whatso| ev| er| but should be| upright

abov| e| the| ordinary| Muslim and| perh| aps| att| ain| the| status| of what,| Egdunas| (2004)

describ| es| “a| Muslim Par| exc| ell| enc| | e”(a| life| abov| e| repro| ach| in morality| ).

The Muslim‟s personal life is crucilal for the achievement of da‟wah objectives. For

laps| es| and| posses| an| unquestion| abl| e| moral| char| act| er,| which is worth emul| ating.| This

the| task| of d| a‟w | ah, the| beli| ef| of the| da‟ee| is critical| and cannot| be| over sufficient.| The

much more| than| beli| ef| alon| e.| Howev| er| sincer| e,| aft| er| beli| ef,| the| very| fundam| ent| al|

Good qualities of the da‟i contribute to the success of d| a‟w | ah. Siddiqi (1989) is of the|

view| that| the| hallmark of successful d| a‟w | ah is the pre| ach| er‟s| knowledg| e| of the| Qur‟an,|

le| arning.| To him, the| pre| ach| er| should also| hav| e| what| he| call| s| “a| working knowledg| e”|

and| underst| anding| of other| world religions,| esp| eci| ally| Christianity| and| Judaism.H| e|

should ag| ain| hav| e| knowledg| e| and| underst| anding| of the| culture| and| customs of the|

group of peopl| e| he| is addr| essing.| Knowledg| e| of thes| e| asp| ects| of the| audi| enc| e‟s| life| is

probably| important| in assisting| the| da‟ee| to properly| shap| e| his mess| ag| e| in a| mann| er|

that| will not be| offensiv| e| to the| sensibiliti| es| of the| audi| enc| e| but rath| er| be| put in a| way|

that| is agr| e| e| abl| e| to the| customs and| cultures| of the| targ| et| groups at| the| sam| e| time|

maint| aining| its Islamic| rel| ev| anc| e.| Siddiqi (1989) also explains that appreciating the verse or Hadith a da‟ee is to use in da‟wah is largely determines the acceptance of the

message. He further asserts that the approach of the da‟i in delivering his message contribute significantly to the assimilation of his message by the audience. For instance, in giving da‟wah to a Christian, the da‟ee must focus on what Islam and

Christianity share in common in terms of beliefs such as Judgemnet Day, sin and repentance, the existence of Heaven and Hell, among others, in order to lower tension and prepare the person‟s mind for his unique mission. The da‟i then proceeds to clarify the misconceptions about these beliefs such as the blood of Jesus clenses a believer‟s sins to help him or her attain salvation and go to Heaven,

It is observed that believers who are bereft of the real essence of d| a‟w | ah are likely to

resort to violence and use of abusive words in doing d| a‟w | ah. A renown Islamic

da‟eeAhmed| De| ed| at| , in one of his lecturesexpl| ains| that d| a‟w | ahin Islam| is a|

most recomm| end| ed| and| most effici| ent.| Those| who do not follow the| advic| e| of Allah|

insults nev| er| win converts;| it only pushes| them| aw| ay| as| Allah| said| in Quran| , 2:263:

َق ْ٘ ٌه ؼٍَْ ُشٗ ٌف َٗ ٍَ ْغفِ َشحٌ َخْٞ ٌش ٍِِّ َصذَ َق ٍخ َٝزْجؼَُ َٖآ أَ َرٙ َٗهللاُ غَِْ ُّٜ َحيِٞ ٌ

It is obious from the verse that ada‟eewho wants to achieve the intended target of

knowledg| e| on the subject of d| a‟w | ah. A person| doing da‟w| ah| has| no justification,|

Firaun| (Phar| aoh),| He| command| ed| them| to spe| ak| to him kindly and| mildly despit| e|

َف ُق٘ َال َىُٔ َق ْ٘ ًال َّىِٞ ًْب َّىؼَ َّئُ َٝزَ َز َّم ُش أَ ْٗ َٝ ْخشَٚ

And sp | e| ak to him with g | entl | e sp | e| ech th | at p | erh | aps h | e m| ay b | e r| emind | ed or f| e| ar (All | ah)

da‟w| ah| and| also gives| da‟| i| s a sence of security that| Allah,| theAlmighty, is alw| ays| with

them| and| se| es| ev| erything| that| happ| ens| along| the| way| . Furthermore, Mujahid (2000)

points to the necessity for the| da‟i| to hav| e| the| quality| of dynamism| and| knowledg| e| of

broad| en| his scope| of knowledg| e| to be| abl| e| to make analogies with the physical

environment of the prospective converts for easy assimilation of d| a‟w | ah message.

To this end, d| a‟w | ah in the Wa Municipality equally requires a deeper knowledge and understanding of the environment or culture of the people for its ultimate success. For

instance, two du‟at from Egypt wer| e| sent| to the| Muslim Community of Wa one before

the other. One of the du‟at, in the person of Mustapha, conducted his d| a‟w | ah along side the culture of the people while the other, in the person of Abdul-Aziz, contradicted the

people‟s culture in his d| a‟w | ah by trying to bring radical changes in the local culture instantly.His approach, which tries to sideline the environment of the audience led him into conflict with the local people and finally he was recalled to Egypt.

2.6 Da’wah as an Invitation of Non-Muslims to Islam

Da‟w| ah| ,as| a| religious| invitation| in the| Qur‟an| is direct| ed| , primarily| at non-Muslims. In the following verses of the Qur‟an:Q.12:108, Q.13:36, Q.16:125 andQ.23:73,

path are invited to repent and correct their lifestyles. Mahafuz (1975)reports that| in the|

time| of Muhamm| ad‟s| pre| aching,| “da‟w| ah| ” as| a| verb| al| invitation| must hav| e| be| en|

consider| ed| successful| and| complet| e| once| the| invited| person| acc| ept| ed| Islam,|

decl| ar| ed| that there is no god worthy of worship but Allah and| acc| ept| ed|

Rev| el| ation,| de| aling| with the Munafiq‟un (hypocrites| who professed Islam openly but

were essentially disbelievers)among| Muslims thems| elv| es| was not consider| ed|

“da‟w| ah| ”eith| er.|

As part of the earlier misconceptions about d| a‟w | ah and its essence, Micha| el|

the Qur‟anic verses he considered. He explains that he doesn‟t see in any of the| vers| es|

he| consider| ed| on Islamic d| a‟w | ah any further| indication| as| to what| concret| e| activiti| es|

suspectswhetherd| a‟w | ah has to do with a| gen| er| al| duty of ethic| al| affirm| ation| to the|

the| entire humanity.|

Since| the| true| mess| ag| e| of Qur‟an 3:104 is ambiv| al| ent,| it has| be| en| interpr| et| ed| by

Muslims in ways| to bett| er| me| et| their| objectiv| es,| or rath| er,| to support them.| According

Ezzati| (2002), some years after the death of the Prophet, this vers| e| serv| ed| as| “proof”

that| at| le| ast| some| Muslims ar| e| to do da‟w| ah| toward| fellow| Muslims who hav| e| fall| en|

prey| to wrong doings. Throughout this period, Muslims blend| ed| the| two

upgrading| the| latt| er| to the| lev| el| of the| former.| He se| es| the| two concepts| just as|

two ar| e| identic| al| in the| sens| e| that| Muhamm| ad| (SAW) and| the| Muslims hav| e| nev| er|

forbid evil.Essentially,| this is whatIslam| is about. |

Contrary to the view of Ezzati| (2002), that d| a‟w | ah and enjoining good and forbidding

evil are synonymous: Rida| feels that the concepts must be applied in order. He puts

sequ| enc| e:| First comes| “da‟w| ah| ” as| invitation;| and| if the| invitation| is acc| ept| ed,|

distinction betw| e| en| “da‟w| ah| ” and| “enjoining| what| is right and| forbidding what| is

1 Rida| , a| l-Sa| yd Muha| mma| d Ra| shid.Ta| fsir a| l-Qura| n a| l-Ha| kim, IV. Be| irut: Da| r a| l-Fikr p 2

on its long path.”On| e| of the| major| differ| enc| es| betw| e| en| the| two concepts,| according| to

Rida| and| Fadlull| ah,| is that| da‟w| ah| focuses| on non-Muslims, while| “enjoining| what| is

ne| ed| ed| for da‟w| ah| , implying da‟w| ah| is no more| than| pre| aching.| On the other

hand,enjoining| what| is right and| forbidding what| is wrong requires a great deal of

power| as financial and material resoruces may be needed to execute this. The|

distinction mad| e| by both Rida| and| Fadlull| ah| sep| ar| at| es| thetwo| types of da‟w| ah| .Ide| ally,|

the| extr| a| -ummaic| da‟w| ah| which is directed to non-Muslims is the| major da‟wah| , while|

any| other| activiti| es,| esp| eci| ally| intend| ed| to invite Muslims to practice good and shun

evil, should not be| reg| ard| ed| as| da‟w| ah| but rath| er| “the| enjoining| of what| is right and|

forbidding what| is wrong.”

Some writers also look at the two concepts from the perspective of thire application

after the departure of Muhammad (SAW). Cook (2000), in his investig| ation| of Muslim

identifi| es| ,at| le| ast| , two broad| periods:| the| “old” and| the| “new,”| wher| e| “the| core| of old

conception| was| a| person| al| duty to right and wrongs committed| by fellow| beli| ev| ers| as|

and| when| one| encount| er| ed| them;| the| core| of the| new| conception| is a| system| atic| and|

is right and| forbidding what| is wrong,” Cook,actu| ally| spe| aks| about| the| dev| elopm| ent| of

da‟w| ah| , wher| e| the| “old” conception| is the| intra| -ummaic| da‟wah| , while| the| “new”|

what| is wrong”. It is inde| ed| ,a| rec| ent| phenom| enon.| Thus, ev| en| though ther| e| has| not

be| en| consensus| among| Muslims as| to what| vers| e| 3:104 assum| es| as| “a| group of peopl| e”|

pass| ag| es| through which Muslims se| ek| to justify their| institutionaliz| ed| and| organiz| ed|

da‟w| ah| practic| e,| both extr| a| -ummaic| and| intra| -ummaic| . The| vers| e| 3:104 is one| of those|

rar| e| cas| es| wher| e| the| Quran| spe| aks| about| a“group”| of peopl| e| who would be| entrust| ed|

is found to be| wrong.

words;” “abusing| and| meting| out harsh| tre| atm| ent;”| applying| force| and| prev| enting| one|

authoriti| es| for his actions.| Al-Ghaz| ali| se| es| force| as| an| integr| al| part| of the| duty,

in religion.”| Lat| er| Muslim scholars| do not dissociat| e| the| duty of “enjoining| what| is

conditions that| not ev| eryon| e| can| me| et.| He,| howev| er,| fails toel| abor| at| e| upon thes| e| rules|

Muhamm| ad| supposedly| had| fores| e| en.| Explaining| this sam| e| vers| e,| Ibn Kathir| (1989)

thinks the| word “group” denot| es| mujahids| and| „ulam| a| , upholding the| ide| a| that| this

gen| er| al| public.

Rida| argu| es| that| the| vers| e| de| als| with intra| -community matt| ers.| According to him, it

could be| a| group of Muslims who might addr| ess| their| fellow| beli| ev| ers,| if ther| e| is a|

ne| ed| to correct| and| chang| e| cert| ain| unacc| ept| abl| e| actions| or conduct of Muslims,

2 Rida| , a| l-Sa| yd Muha| mma| d Ra| shid.Ta| fsir a| l-Qura| n a| l-Ha| kim, IV. Be| irut: Da| r a| l-Fikr. pp 28–32)

well| as| the| Tarbiy| ah| (education| ) and| the| organiz| ation| of the community”(Al-Tahan,

1999).

Allah,| the| Almighty, is expr| ess| ed| in this vers| e| in two terms;| the| first is calling| to

exc| ell| enc| e| and| the| second| is enjoining| good and| forbidding evil.| His observ| ation| also|

only by transpl| anting| the| me| aning| of da‟w| ah| prev| al| ent| els| ewh| er| e| in the| Qur‟an| that|

concern| ed| and| le| arn| ed| Muslims rath| er| than| the| whole| Muslim Umma are to engage in

da‟wah. Cook asserts that| the| vers| e| me| ans| not mer| ely| a| group of concern| ed| Muslims

but rath| er| the| whole| Umma| . He| explains| that| the| import of the| vers| e| is an| app| e| al| for

the| unity of the| community of beli| ev| ers,| with contrasting| ref| er| enc| e| to e| arli| er|

position. For ex| ampl| e,| A| l-Khatib| (1982) agrees that| amr| bil-ma„ruf| wa| nahy| „an| al| -

the| whole| Muslim commonwe| alth| and| not mer| ely| a| group of Muslims.

Da‟w| ah| subjects,| consisting of good and bad, human and superhuman,as| revealed in

the| Quran,| ar| e| many and diverse. God, Muhamm| ad| and| other| mess| eng| ers| of Allah,

kings and ordinary| peopl| e,| and| ev| en| Sat| an| and his followers are all given pages in the

Qur‟an. One| could ev| en| say| that| ther| e| ar| e| two competing| camps| employing| da‟w| ah|

(inviting peopl| e).| On one| hand is God, His prophets,| and| beli| ev| ers| and| , on the| other|

da‟w| ah| of fals| e| prophets| as d| a‟w | ah of shaitan (Satan). In the hadith| reported by

Muslim, Muhamm| ad| (SAW) warn| ed| his followers| not to fall| prey| to | al-D| ajj | al‟s

(Satan‟s) da‟w| ah| .

Since| Sat| an| and| infidels| invite| peopl| e| to disobey Allah, the| Qur‟an| and| Sunnahclassify

3 this kind of da‟w| ah| | as anti| -da‟w| ah| . Thus, in the| Qur‟an,| da‟w| ah| as| an| invitation| to

persp| ectiv| e,| the| sat| anic| and| non-beli| ev| er| da‟w| ah| is not the kind ofda‟w| ah| Islam is

calling for.| Thus, Qur‟anic| da‟w| ah| , technic| al| ly, is an invitation of peopl| e| to embr| ac| e|

da‟w| ah| is the| invitation,| anaddr| ess| | to men| by God and| the| prophets| to beli| ev| e| in the|

true| religion| of Islam”.|

His path| . The Qur‟an 10:25says:„‟And God invit | es to th| e | abod| e of p| e| ac| e, | and guid| es

3 Muslim, 195–, II, p 20,

of guidance. All of the messengers of Allah were the original du‟at| . Al-Zubaidi (1989)

argues from the perspective of the Qur‟an and Hadith that Muhamm| ad| (SAW) is the last and the most successful of all the messengersAllah has sent to various Umma at different periods in the history of the world by virtue of having the largest following.

The| Quran| implies| that| da‟w| ah| was| continuously ex| ercis| ed| by God‟s mess| eng| er| s from

addr| ess| es| Muhamm| ad| (SAW) and| commands| him to embr| ac| e| da‟w| ah| : “Invite| to the|

(1965) puts it, “Muhamm| ad‟s| mission was| to rep| e| at| the| call| of past messangers

rel| at| ed| as highlighted by Qur‟an 13:36. According to al| -Tab| arsi| (1953), Muhamm| ad|

was| inviting peopl| e| all| the| time| and| in all| circumst| ances.|

According to Fadlull| ah| (1994), Muhamm| ad| was| no da‟w| ah| theor| ist.| We| have no

the ordinary| beli| ev| er| . Although ther| e| exist| a| number| of hadiths| wher| e| Muhamm| ad| is

supposed| to hav| e| used| the| term| “da‟w| ah.| ” In none| of them| does| he| el| abor| at| e| upon the|

det| ails| of da‟w| ah| practic| e.| Fadlull| ah| (1994)argu|| es| that| the| Qur‟an| is a| complet| e| da‟w| ah|

book which outlines the scope,| directions,| and| gen| er| al| aims| of d| a‟w | ah.Muhamm| ad‟s|

da‟w| ah| , as| far| as| it can| be| interpr| et| ed| from the| Quran| and| Hadith| collections,|

constituted| two types| of activiti| es.| The| first being direct| pre| aching| and| was| appli| ed|

primarily, though not exclusiv| ely,| to Arabs.| This direct| pre| aching,| as| command| ed| in

Qur‟an 16:125, presuppos| es| the| Qur‟an| as| the| main| tool for da‟wah. The| term

repulsion| .

The wisdom is rev| e| al| ed| by God to guide da‟is to undertake da‟wah, ther| efor| e,| by

possessing| itMuhamm| ad| was| re| ady| to invite| others| to embr| ac| e| Islam.| From the

accounts of Peters (1994), the| Arabs| Muhamm| ad| pre| ach| ed| to constitute| d two broad|

religious| groups: idolators who were invited to Islamand| the new Muslim converts who

were to be strengthern in the Islamic creed. Griffel| (2000) observ| es| that the| words

„Muslim‟ and| „beli| ev| er‟| in the| Medin| an| chapt| ers| of the| Quran| ar| e| not synonymous, but

arealso| not in contraposition| to e| ach| other.| The| wordspoint to two distinct asp| ects| in

Muslims while| in their| he| arts| they| rem| ain| ed| disbelievers. Al-Zubaidi (1989) identifies

such people as the hypocrites.| Jamal (2000) explains that Muhamm| ad|

(SAW)r| ep| e| at| edly| warn| ed| the| hypocrites| among| Muslims of the| grav| e| consequ| enc| es| of

their| hypocracy.

The| second| form of Muhamm| ed‟s| da‟w| ah| – still beli| ev| ed| by majority| of Muslims and|

gen| er| ally| rej| ect| ed| by non-Muslim scholars| as| being later falsific| ation| – was| lett| er| -

Abdul Ghafar (1986)the letter-writing approach to da‟wah started| aft| er| the| tre| aty| of

Hud| aybiyy| a(a peace bond signed by Muhammad and the Makkan idolators at

view| of Ghaf| ar| is that| the| Prophet| (S.A.W) pre| ach| ed| both directly| to various| peopl| e| in

Makk| ah| and| through the| use| of the| written medi| a| which in his view| commenc| ed| aft| er|

the| tre| aty| of Hudaybiyy| a| .

Further, according to Al-Zubaidi (1989) Muhamm| ad‟s| lett| er| to the| then Byzantin| e|

ruler| , al-Najashi who was a Christian invited him to convert| to Islam| with the promise

her| e| aft| er.| Muhamm| ad‟s| lett| er| is esp| eci| ally| useful| for da‟w| ah| towards| Christians| and|

Jews,| for Muhamm| ad| invokes| a| Quranic| pass| ag| e| (3:64) that| assum| es| Jews| and|

Christians| (ahl| al| -Kitab| ) and| Muslims that if they| agr| e| e| upon the| most ess| enti| al| matt| er|

difficulties| inacc| ept| ing Islam| as they share some fundermental beliefs as revealed religions.

Muhamm| ad| ,by exention, they are se| en| as| commanding| Muslims in general to pursue|

sp | e| ech th| an th| e on| e who invit | es tosubmission to God”. Thus, in a| way,| al| -Tab| arsi|

to vers| e| 3:104 as together implying that doing good means enjoining what| is right and|

muadhins| – the| call| ers| to pray| er.|

att| empt| was| not successful| and| only aft| er| Muhamm| ad‟s| supplication| to God to bring

4 the woman to the fold of Islam did the woman convert| to Islam. Howev| er,| in this

activity.| Al-Zubaidi (1989) relates that Muhamm| ad| (SAW) commands his followers to embark on da‟wah as follows:

be| bett| er| for you than| hundred red| cam| els.”|

of dispatching| them| to Yem| en:|

“Invit | e p | eopl | e | and giv | e good tidings to th | em, | and do not r| ep | el th | em, m| ak | e things | e | asy for th | em | and do

5 not m| ak | e things difficult”.

Muhamm| ad‟s| followers| who pre| ach| ed| around Yathrib before his arrival gain| ed|

4Muslim, 195–, II, pp 7: 165–166 5Muslim, 195–, II, pp 6: 100

lat| er| arriv| al| (Hogson, 1974).Therefore, Muhamm| ad| did not only allow| | commoners| to

practic| e| da‟w| ah| but also| encour| ag| e| d them| to do so. This implies that Muslims repr| es| ent|

ex| empl| e| , somewh| at| an ide| al| cas| e| , as| well| as| a| fram| ework| for da‟w| ah| . Though the|

Qur‟an| does| not directly| call| upon Muslims to perform| da‟w| ah| , av| ail| abl| e| hadiths| ar| e| in

cle| ar| support of da‟w| ah| practic| ed| by commoners,| which is enough| prec| ed| ent| to

convince| Muslims that| they| should invite non-Muslims to Islam| (Mahafuz, 1975).

aft| er| Muhamm| ad‟s| de| ath,| it was| the| ordinary Muslims who carri| ed| on da‟w| ah| or

spre| ad| Islam| the most.

out d a‟wah| | as well.| They| wer| e| living ex| ampl| e| s of how to proce| ed| on the| way| to

Likewis| e,| Ibn Kathir| (1989)| argues| in his tafsir| that| ev| eryon| e| who followed| the

footsteps of Muhamm| ad| was| inviting to the| sam| e| as| to what| the| Mess| eng| er| of God was|

the| da‟w| ah| obligation| ext| end| ed| to common beli| ev| ers| and| was| not an| exclusiv| e|

since| ther| e| ar| e| no restrictions| as| to who is allow| ed| to perform| da‟w| ah| , it could be|

assum| ed| that| any| Muslim could, if not should, do it.

In Qur‟an 9:71, th| e b| eli| ev | ers, m | en | and wom | en, | ar| e prot | ectors of one| anoth| er: th| ey

of or synonymous with da‟w| ah| . The| only implicit condition for a d| a„i or da„iy| at| to do

profession| al| du‟at| hav| e| to hav| e| profound knowledg| e| in many| fields,| including the|

profession| als| hav| e| no margin| to err| (to invite| peopl| e| to anything| els| e| than| God‟s true|

knowledge, which is compens| at| ed| for by devoutn| ess| in one‟s| faith.|

It is a| sep| ar| at| e| question| why Muslims should perform| da‟wah| ? Is ther| e| any| rew| ard| for

exp| ect| ed| that| dDa‟wah| would count as| a| good de| ed| (as| vers| e| 41:33 implies)| for which a|

rew| ard| is due| from God. Moreov| er,| from the| hadith| cited| abov| e,| to convert| someon| e| to

Islam| is bett| er| than| any| mat| eri| al| gain| such as| booty acquired aft| er| defeating the| en| emy| .

Thus, da‟w| ah| , though not a| requir| em| ent| for every Muslim as a person, from the|

Qur‟an is sent to al-A‟lamin (mankind).

6 Rida| , a| l-Sa| yd Muha| mma| d Ra| shid.Ta| fsir a| l-Qura| n a| l-Ha| kim, IV. Be| irut: Da| r a| l-Fikr.pp 4: 28

Muhamm| ad‟s| da‟w| ah| , and| commoners‟| da‟w| ah| differ| . As pointed| outabov| e,| it is God

beh| alf| . He fortifies them with rev| el| ations| through ang| els| to assist| them| . He| also aid

them| with miracl| es| to persuade people they are supposed to invite to accept their message. Allah‟s da‟wah through His prophets is manifest through the miracles He endows the prophets with. In Qur‟an 11:64 and 7:76, Allah empowers Prophet Suala through a she-camel when his people challenged him to produce a sign of his mission

(d| a‟w | ah):

„‟And O my people! This she-camel is a sign to you, so leave her to graze in Allah‟s land, and touch her not with evil, least a near torment will seize you.‟‟(Qur‟an 11:64)

Majority of his people rejected the da‟wah and suffered the consequences thereof.

God also carried out His da‟wah through Prophet Musa (Mosses) when Fir‟aun

(Pharoah) challenged Musa to prove his mission (da‟wah).

„‟If you have come with a sign, show it forth, - if you are one of those who tell the truth (Qur‟an 7:106).

„‟The, Musa (Mosses) threw his stick and behold! It was a serpent, manifest!‟‟ „‟And he drew out his hand, and behold! It was white (with radiance) for the beholders.‟‟ ( Qur‟an 7:106-107).

The chiefs of the people exclaimed, „‟This is indeed a well versed sorcerer‟‟ (Qur‟an

7:108).

As if this was not enough, Allah sent other miracles for Fir‟aun and his chiefs to erase any shade of doubt in the minds of Fir‟aun and his people of the mission of Prophet

Musa:

„‟So, We sent on them: the flood, the locusts, the lice, the frogs, and the blood: (as a succession of) manifest signs, yet they remained arrogant, and they were of those people who were mujrimun

(criminals, polytheists, sinners).

Allah also fortified Propet Issa (Jesus) with clear proofs to augment his da‟wah:

„‟(Remember) when Allah will say (on the Day of Resurrection) „O Issa, son of Maryam (Merry)!

Remember my favour to you and to your mother when I supported you with Ruhul Qudus (Jibril) so that you spoke to the people in the cradle and in maturity; and when I taught you writing, al -Hikma (the power of understanding), the Taurat (Torah) and the Injeel (Gospel); and when you made out of the cl ay, as it were, the figure of a bird, by my permission, and you breathed into it, and it became a bird by my permission, and you healed those born blind, and the leapers by my permission, and when you brought forth the dead by my permission; and when I restrained the children of isreal from you (when they resolved to kill you) since you came unto them with clear proofs, and disbelievers among them said:

„‟This is nothing but evident magic.‟‟

Prophet Muhammad (SAW) was also not spared of the challenge to show a sign of his da‟wah. The infedels of Makkah requested Muhammad to show his proof as prophets before him did. He was reported to have invokek the powers of the Almighty Allah to grant the request of the Makkah indedels in order that they accept his da‟wah:

„‟The Hour has drawn nearer, and the moon has been cleft asunder‟‟ (Qur‟an 54:1).

Furthermore, Ibn Kathir (1989) points to the request of the Makkah infedels that

Mohammad should invoke the splitting of the moon as a sign of his prophethood. When he did, they assigned sorcery to him like their predecessor unbelievers.

It is conclusive from the few, among the lot of qur‟anic verses, cited above that Allah

does d| a‟w | ah by fortifying His prophets to do miracles as signs of their messangerhood

to the invitees. Therefore, d| a‟w | ah of the prophets is the expression of the d| a‟w | ah of

Allah.

In the| historical| persp| ectiv| e,| Muslims hav| e| assum| ed| that| they| can| perform| da‟w| ah| as

da‟w| ah| , for all| the| mess| eng| ers| of God ar| e| essentially da‟is though they did not explicitly use the term to refer to their missionary activities.

Who is qualifi| ed| to perform| da‟w| ah| ? The answer, as seen above, is poignantly gleaned

concern| ed| with missionary| activiti| es| alw| ays| could and| inde| ed| did use| Qur‟anic|

pass| ag| es,| not only to promote| the| nec| essity| for da‟w| ah| , but also| to el| abor| at| e| upon its

conditions, goals,| and| me| ans| (Ismail, 1982). Since| this section limits itself| to the| use| of

the| term| “da‟w| ah| ” and| its deriv| ativ| es,| all| other| Quranic| vers| es| de| aling| directly| or

2.7 The Misconception that Islam was Spread by Force

One accusation non-Muslims have been using aginst Islam is the claim that Islam

endorses the use of force in its evangelical actities. Al-Kathib (1982)notes that| one|

) َال إِكْ َراٍَ فِى ا ْل ِدي ِي َقدْ تَبَيَ َي ال ُّرشْدُ ِه َي ا ْل َغ ِّى َف َو ْي يَكْ ُف ْر بِا ْل َّطا ُغى ِت َويُ ْى ِهي بِاهللِ َف َقدْ اس ْتَ ْوسَ َك بَا ْلعُ ْر َوةِ ا ْل ُىثْ َقى َال

ا ًْفِ َصا َم َل َها َوهللاُ سَ ِوي ٌع عَلِي ٌن.(

L| et th | er| e b | e no compulsion in r | eligion: Truth st | ands out cl | e| ar from Error: who | ev| er r| ej| ects T| aghoot

(S| at| an, idols, tyr| ants, | etc) | and b | eli | ev| es in All | ah, h | as gr| asp | ed th | e mosttrustworthy hold th | at n | ev| er

br| e| aks. And All | ah is All-H| e| aring, All-Knowing. (2:256)

) َو َل ْى شَآ َء َربُ َك ََلَ َه َي َه ْي فِى ا َْلَ ْر ِض كُ ُّل ُه ْن َج ِويعًا أَ َفؤَ ًْ َت تُ ِك ِرٍُ ا ْل ٌَّا َس َحتَّى يَكُى ًُىا ُه ْؤ ِهٌِي َي (

If it h | ad b | e| en your Lord's Will, th | ey | all would h | av| e b | eli | ev| ed, | all th | e p | eopl | e on | e| arth! Will you

th| en comp | el m| ankind, | ag| ainst th | eir will, to b | eli | ev| e! (10:99)

Allah alsocommands the first Da‟I of this Umma, Muhammad in Qur‟an 16:82 not to apply force in da‟wah:

) َفئى تَ َى َّل ْىا َفئِ ًَّ َوا عَ َليْ َك ا ْلبَ َل ُغ ا ْل ُوبِي ُي(

But if th | ey turn | aw| ay, your duty is onlyto pr | e | ach th | e Cl | e| ar M| ess| ag| e. (16:82)

Allah clears Muhammad of the responsibility of non-Muslims refusing the message of

his d| a‟w | ah in Qur‟an 88: 25-25:

)إِ َّى إِ َليْ ٌَا إِيَابَ ُه ْن، ثُ َّن عَ َليْ ٌَا ِحسَابَ ُهن(

Th | er| efor| e, giv| e | admonition, for you | ar| eind | e| ed on | e to | admonish, but you | ar| e not on | e to m| an| ag| e

th| eir| aff| airs (88:21-22).

Allah commands Muhammad to declare his innocence of non-Muslims rejection of his da‟wahin Qur‟an 48:14:

Ob | ey All | ah, | and ob | ey th | e M| ess| eng | er: but if you turn | aw| ay, h | e is only r| esponsibl | e for th | e duty

b | e rightly guid | id (48:14).

It is worthy of note| that| Prophet| Muhamm| ad| and| his followers| nev| er| shed| a| drop of

the| city of Makk| ah| . Sami Ullah (2004) asserts that the new converts were not

command| ed| to fight, but rath| er| to be| pati| ent| and| pers| ev| er| e.| He indicates that

two ye| ars| aft| er| Hijra (Muhammad‟s immigration| from Makk| ah| to Madin| ah| ),

when| the| Quraishtrib| e| fe| ar| ed| for the establishment of a strong base by Muhammad

and his followers in the town of Yathriband continue with their pers| ecution| and|

obstruction of the| mess| ag| e| of Islam,| and| aft| er| all| av| enu| es| of pe| ac| eful| propag| ation|

wer| e| exh| aust| ed.| Gustav| Le| Bon (1974) highlights in his book “Civiliz| ation of th| e

Ar| abs‟‟ that “...force| was| nev| er| a| factor| in the| spre| ad| of the| Koranic| te| achings,| and|

Somepeople from the Christian faith embr| ac| ed| Islam| and| adopt| ed| Arabic| as| their|

non-Musli| ms wer| e| not acqu| aint| ed| to. It was| also| due| to the| toler| anc| e| and| leni| ency| of

wer| e| rem| ark| ably| kind in the| way| they| tre| at| ed| the| peopl| es| of Syria,| Egypt, Spain|

and| ev| ery| other| country they| subdued,| allowing them| topractic| e| their| laws| and|

and| ke| eping| pe| ac| e| among| them.| He (Gustav| Le| Bon) declares that nations| hav| e|

nev| er| knownmerciful| and| toler| ant| conquerors| like| the| Arabs.|

Islamic administration through conquest is outwardly oppressive but essentially an opportunity to experience the justice and fairness that Islam is charactrized with.

on the| Muslims from those| en| emi| es| thre| at| ening| their| survival,| and| the| conquests|

have been a story in history. He wondered whether this was unique| and| unknown in

this world to the| exp| ans| e| (which Islam| brings tothis world and| the| Her| e| aft| er);| and|

from the| injustice| of men (Ibn Kath| e| er| , 1989).

As any sound state will use force to implememt justice, Islamic conquests are geared to

of lectur| es,| observes that, „In direct| contrast| to the| many| ex| ampl| es| of mass| acr| es,| rap| es|

and| pillaging| , and| injustices| in history against the conqured, there had not beenfound

pe| ac| e| ably| in the| way| of pre| aching| and| conviction. Yet| with all,| if we| tak| e| this for an|

sword inde| ed:| but wher| e| will you get| your sword! Every| new| opinion, at| its

starting,| is precis| ely| in a| minority of one.| In onem| an‟s| he| ad| alon| e,| ther| e| it dwells|

as| yet.| One| man| alon| e| of the| whole| world beli| ev| es| it; ther| e| is one| man| ag| ainst| all|

men.| That| - he| - tak| e| a| sword, and| try to propag| at| e| with that,| will do little| for him.You

must first get| your sword! On the| whole,| a| thing will propag| at| e| itself| as| it can.| We| do

will let| it pre| ach,| and| pamphl| et| e| er,| and| fight, and| to the| uttermost| bestir| itself,|

and| can| do no wrong: the| thing which is de| ep| est| -rooted| in Natur| e,| what| we| call| -

2.8 The Spread of Islam in Africa

Islam is a universal religion which started in the city of Makkah as the last revealed religion. Through aggressive da‟wah activities of the Prophet and his companions,

Islam spread to Africa and beyond. Arnold (1913) in his book , The Preaching of

of Amr Bn al| -Āṣ in A.D. 640. He explains that thre| e| ye| ars| lat| er| , the| withdraw| al| of the|

they| rec| eiv| ed| from the| nativ| e| Christians,| who hat| ed| the| Byzantin| e| rule| , not only for

and| subject| ed| to indignities| that| hav| e| not be| en| forgotten| bytheir| children| ,ev| ento|

thepr| es| ent| day.| Some| wer| e| tortured| and| then| thrown into the| se| a;| many| followed|

number| disguised| their| re| al| opinions under| the| pret| ext| ofacc| ept| ing| the| Council of

(Arnold, 1913).

He further clerifiesthat the fairness received by the Christians and other non-Muslims under the Islamic regime led to massive conversions that brought down the quantum of money realized from the levy charged on non-Muslims for admisnstrative activities.

policy was not helping stat| e| administration, so| they asked the new converts| to

continue to pay| tax| es| as| befor| e.| Ther| e| was,| howev| er,| no continuity in such a|

policy, and| individual| governors| act| ed| in an| arbitr| ary| and| irregul| ar| mann| er.| Anold

promised| that| all| those| who bec| am| e| Muslims would be| ex| empt| ed| from the|

paym| ent| of jizy| ah (tax), as| many| as| 24,000 Christians| ar| e| report| ed| to hav| e| acc| ept| ed|

his dominions saying| that| ev| ery| one| who embr| ac| ed| his religion| and| pray| ed|

poor, deni| ed| the| faith| of Christ by re| ason| of the| magnitud| e| of the| tax| ation| and| the|

burdens| imposed| upon them.|

The| Muslim missionari| es| in Africa| start| ed| off in parti| es| of five| or six at| a| time| in

through trad| e| (Ibid).E| ven| though, East| ern| Africa| had| se| en| the| light of Islam| ye| ars|

e| arli| er;| they| went| in rags,| staff| in hand,| and| choosing out the| wildest| and| le| ast|

frequ| ent| ed| parts| of the| mountains,| est| ablish| ed| hermit| ag| es| in cav| es| and| clefts| of

the| rocks. Their| aust| eriti| es| and| prolonged| devotions| soon excit| ed| the| curiosity of

the| K | abils (tribes), who aft| er| a| short time| beg| an| to ent| er| into friendly| rel| ations|

their| knowledg| e| of medicin| e,| of the| mech| anic| al| arts,| and| other| adv| ant| ag| es| of

civilisation,| and| e| ach| hermit| ag| e| bec| am| e| a| centr| e| of Muslim te| aching.| Students,|

attr| act| ed| by the| le| arning| of the| new| -comers,| gath| er| ed| round them| and| , in time| , bec| am| e|

the| country of the| K | abils and| the| villag| es| of the| Algeri| an| Sah| ar| a.| Thus, the introduction of Islam in Africa happened in two distict phases: The Mujaahiduun

(Muslim worriors) who attacked the then leadership of Egypt, subdued the Byzantine administration and spread Islam among the residents; and the ascertic Muslims who settled around the mountains of Algeria and spread the religion of Islam through their

pati| enc| e| .

2.9 Conclusion

This cha| pte| r pre| se| nte| d the| ide| a| l wa| y of doing da| ‟wa| h as exemplified by Prophet

forms a| nd sha| de| s d| a‟w | ah, as a| pplie| d in the| life| a| nd te| a| chingsof the Prophet (SAW) wa| s

well as the| sha| ring of me| rcy a| nd fa| vour which Alla| h ha| s be| stowe| d. In the| ne| xt cha| pte| r

we| sha| ll look a| t the procedures that this study shall adopt in finding and analyzing the

of Gha| na| .

CHAPTER THREE

THE HISTORICAL DEVELOPMENT OF DA’WAH AND ITS IMPACT ON

THE PEOPLE OF THE WA MUNICIPALITY

3.1 Introduction

In the| previous| chapt| er,| the| res| e| arch| focused| on historical| dev| elopm| ent| of the| d| a‟w | ah

d| a‟w | ah‟s scope,| forms, methodologi| es| and| the| qualiti| es| and| char| act| eristics| of a

successful da‟ee.This chapt| er| intendsto examine the profile of the Wa

dev| elopm| ent| of d| a‟w | ahand| its impact| on the| peopl| e| of Wa;| identify| the| types| of

d| a‟w | ah that| ar| e| used| in Wa,| taking| into account| the| langu| ag| e(s)| used,| the| medium,| the|

calib| er| of pre| ach| ers,| and| funding of d| a‟w | ahprogramm| es| in Wa.| The| culture| and|

tradition| of the| Wal|| a| community will also| be| discussed| as| well| as| the| e| arly| and| pres| ent|

Islamic| community of Wa| to serv| e| as| a| basis| for our ass| essm| ent| of d| a‟w | ahin Wa.|

3.2 Profile of the Wa Municipality

3.2.1The Upper West Region of Ghana

The capital of the Upper West Region is Wa which is the largest settlement in the region with better infrastructure and business prospects. The Upper West Region is located in the northwestern part of Ghana in the kingdom of Dagon. It lies between latitude 9.80-11.00north and longitude 1.60-3.00west. It is bordered by Upper East

Region to the east, Northern Region to the south, Burkina Faso to the north. It covers a geographical area of 18,476 km2 representing 12.7% of the total land area of Ghana being 238,535km2. The Upper West Region was carved out ot the then Upper Region

in 1983 by the then Head of State, Flight Lieutenat Jerry John Rawlings. It is the seventh largest region in Ghana. It has a total population of 702,110 with a population density of 38km2 (98 mile square) (statsghana, 2013).

The major economic activity of the residents is agriculture with corn, millet, peanut, okro, shea tree and rice being the major crops. Livestock and poultry are also done on a small scale for meat and eggs. Some livestock reared are sheep, goats, cattle, pigs while poultry such as fowls, guinea fowls, dove, turkey and ducks are also kept

(GhanaDistrict, 2009). According to Wilks (1989) the the purpose for which the people of the Wa Municipality keep livestock such as cattle, sheep and goat is to use them either for paying bride price or as a means of procuring political authority or for sucrifices during festive occations such as Eid-Ul-Adha and local festivals. The region has a per capita income of $2,500

Many of the natives go to the south for part-time jobs, popularly known as „kayayo‟ in the south during long period of the dry season which stretch from October to May.

The Upper West Region currently has eleven districts which are Jirapa Laubussie

District at Laubussie, Laubussie Karni Districtat at Karni, Lawra District at Lawra,

Nadowli District at Nadowli, Sissala East District at Tumu, Sissala West District at

Guollu, Wa East District at Funsi, Wa Municipality at Wa, Wa West District at

Wachiau, Nandom Districtat Nandom and Issa District at Issa (GhanaDistrict, 2009).

Personalities who have made their mark in the history of Ghana from the Upper West

Region are the former president, Dr Hilla Limann; the former Attorney General,

Majority Leader in Parliament and Minister of Health, Benjamin Kumbour; the former

deputy Minority Leader, Ambrose Dery; the former Minister for Health and long serving Majority Leader in parliament, Alghan Usumanu Baghin; the former Sports

Minister and deputy Majority Leader, Abdul-Rashid Pelpuo; the renown Islamic leader,

Mulvi Mohammed Bin Salih; andthe sitting Ghana Football Association President,

Kwasi Nyantakyi are all from the Upper West Region (statsghana, 2013).

3.2.2 The Origins of the Wala Ethnic Groups

According to Wilks (1989), by the 1930s three native authorities of Wala, viz Wa,

Tumu and Lawra constituted the Wa Administrative Authority. Four tribes, the Dagarti,

Sisala, Lobi and the Wala dominated the Administrative District. Wilks explained further that on the basis of the census figures of the Gold Coast in 1931 there were

25,923 Wala in the whole of the Gold Coast of whom 22,802 were resident in the

Northern Territories but few in the Wa Administrative area. By the year 1948, of the total population of 85,479 of the Gold Coast about a quarter of its people were classified as Wala. By the year 1960, the population of Wala rose to 47,200 of whom

37,320 were resident in the Northern Region (formally Northern Territories). Out of the

37,320, 33,920 were resident in the Wala Loca Council District (formally Wala Native

Authority area) making up 26% of the total population of 130,973 for the whole Wala

Local Council District. The overall profile of the Wala Local Council District by tribe, according to Wilks (1989), was Dagarti (50%), Wala (26%), Lobi (13%), Sisala

(5%) and others (6%).

Distortions were inherent in the classifications of the tribes in Wala into four groups as some of the tribes who were not originally Wala later achieved Wala status. Wilks

(1989) believe that the concept of tribe or ethnicity is of marginal value investigating

the Wala polity as people may identify themselves or be identified by observers in one context by historical origins, language and culture and traditional political affiliation.

He believed that the census classification was faulty in the sense that it did not only fail to distinguish Wala of Dagaaba from those of Mande and Mamprusi origins but also fail to list the Portuli and Chakalle tribes who were later assimilated into Wala. Wilks

(1989) cites the anthropologist, R. S. Rattray that of the four tribes listed in the 1960 census, the Wala was the most difficult to define as the name of the tribe was in reality nothing more than an arbitrary title derived from the name of the capital town Wa and applied to the heterogeneous people who have nominally came under the jurisdiction of the Na (chief) of that place. To Wilks (1989), Rattray was correct in seeing that the description „Wala‟ denote not a tribe but heterogeneous people, but wrong in characterizing them as „nominal‟ under the jurisdiction of the Wa Naminne. Wilks

(1989) argued that the Wala were thaose who do not only recognized the authority of the Naminne but also identified themselves with the whole system of governance of which the Naminne themselves were part.

The Wala, as an ethnic group, is believed to be originally a small ethnic group that has assimilated other ethnic groups. Wilks (1989) referred L. G. Binger that there is a significant element of the Wala that is of Mande and Mandeka background. Wilks

(1989) also believe that the mass of the Wala are Dagaaba by origin. He also points to

Wala Muslims who use Malinke dialect (Juula) as their first language. The Wala

Muslims referred to their Wala compatriots as „Dagaaba‟, virtually referring to „Pagan‟.

Wilks indicated that of all the groups making up the Wala, were the ones who considered themselves as the „Wala piene‟- white Wala. The Wala language, Waali is the lingua franca for the people of Wa and its environs.

Wilks (1989) concluded that to be Wala is an achieved rather than ascribed status. This means that tribes which were originally Dagaaba, Mamprusi,Mande and Mandeka among others, have over time consciously or inconsciously metamorphisized into

Wala.

3.3 The Origin of Islam in the Wa Community

Allah.| As can| be| observ| ed| from the| accounts| of Clark| e| rel| at| ed| by Sulem| an| a,| West|

7 the| model| est| ablish| ed| by Muhamm| a| d (S.A.W). The| main| me| ans| of contact| was|

stat| es| of Mamprusi| and| Dagbon| ar| e| the| main| ethnic| groups in the| region| s.The| Wal| a,|

play| ed| in it as involving three groups of peopl| e| living in the| ar| e| a| -the| Tend| a| anb| a|

7 Sule| ma| na| (2004) p 25 8 Sa| mwini (2003) p 27

Saliy| a‟s| desc| end| ants| hav| e| ruled| Wa.|

The| thre| e| groups who constitute| the| political| and| spiritual| le| ad| erships| of the| Wa| l| a|

cam| e| to Wa| as| Warriors,| fought the| Dag| a| ab| a| or the| Lobis, def| e| at| ed| them| or man| ag| ed|

to push them| aw| ay| and| usurped| the| authority| of the| e| arly| settl| ers.| Basing| his

Wilks mak| es| the| ass| ertion| that| Islamic| pres| enc| e| was| felt| in Wa| as| e| arly| as| 717, the|

ye| ar| of the| Prophet| Muhamm| ad| (Al-akhb| arS| alt| an| atBil| adW| a).S| amwinib| eli| ev| es| that|

on the| founding of Wa,| he| stat| es| that,| “Wa| was| est| ablish| ed| through the| soliciting of

Muslims founded| the| Wa| dynasty| through Saliy| a.| Samwini,| howev| er,| beli| ev| es| that|

1600s.

The| Muslims of Wa,| aft| er| the| invasion,| adopt| ed| the| langu| ag| e| and| many| customs of the|

peopl| e.S| amwini| views| the| 1600s as| the| most probabl| e| dat| e| for Muslim pres| enc| e| in Wa|

(201 to 203); Hiskett| in his D| ev | elopm | ent of Isl| am (also| gav| e| a| dat| e| not e| arli| er| than| the|

10 period| betw| e| en| 1650 to 1750. Some| key| points in the| view| of the| res| e| arch| er| stand|

9 Sa| mwini(2003) p 28 10 Hiske| tt p 125

ar| e| a| of Tend| a| anb| a,| the| Nab| ihi and| the| Yerihi| that| Islam| found lodging among| the|

Wal|| a| peopl| e| through an| invasion.| The| re| asons| and| ag| ents| of invasion| is wher| e| ther| e| is

a| slight vari| anc| e.| Whilst Samwini| beli| ev| es| that| Suri solicited| the| assist| anc| e| of Saliy| a| to

Widana, titular heads of the Wala Tendaanba. The third was Saliya, the apical ancestor of the Wa Nabihi, and therefore, of the Wa Naminne. The Wala rendered the Yerihi,

Tendaanba and Nabihi into English as Muslims or Old Muslims, Landowners and

Princes or Royals respectively. However, wilks thought that this classification is not entirely accurate as it has the tendency to sort all Wala into one or another of the three categories.

invad| er| s then| usurped| the| authority| and| le| ad| ership| of the| local| peopl| e| and| also| adopt| ed|

their| culture,| customs and| langu| ag| e| through inter| -marri| ag| es| and| continuedint| er| action.|

Wilks believes that the Muslims, particularly the Nabihi, managed to usurp the farming rights of the Tendaanba through a one-way traffic of intrer-ethnic marriages whereby the Nabihi recruited wives from the Tendaanba without reciprocating that service.

Therefore, they (Tendaanba) were obliged to transfer their farming rights to their

Nabihi and Muslims sons-in-law. It follows that the appropriation of the farming rights

of the Tendaanba was the consequence of the appropriation of their daughters which

the Nabihi or Muslims themselves acknowleged. Secondly,| the| proximity of the| dat| es|

Wa| which is solitary| in its dat| e| of 717 as| the| period| of Muslim pres| enc| e| in Wa.| It also|

app| e| ars| undisputed,| that,| the| founder| of the| modern| Wal| a| dynasty| as| it exists| today| is

through, primarily,| the| activiti| es| of Saliy| a| who consolidat| ed| and| exp| and| ed| the|

authority| of the| Wa| -Na.| What| this history rev| e| als| is that| Islam| and| Muslims hav| e| be| en|

an| integr| al| component| of Wa| since| its founding. After| the| invasion| and| the| usurping of

the| Tend| a| anb| a| (Landown| ers| and| by ext| ension| the| original| settl| ers| in Wa),| the| Nab| ihi

(who ar| e| basic| ally| the| Royals| wher| e| the| Wa| -Na| is sel| ect| ed| from), and| then| the|

Islamic| pray| ers| as| and| when| nec| ess| ary.|

The Tendaanba are regarded as having access to the Earth-god. Through the Tendaanba the community is believed to obtain favours of the Earth-god and averts its wrath. The

Earth-god is omnipresent and natural features such as trees, rocks and pools, among others, are its designated shrines, Tengani. Each of the Tengani has a priest, Tendaana who has Tendaanlun (access to the Earth-god). It is the duty of the Tendaana to ensure that the Tendalun observes the norms of social life to guarantee good harvest. The

Nabihi, on the other hand, comprised a well defined class of people within Wala their apical ancestor is Saliya, one of the three warlords who founded the Wala polity. Their status, Wa Na, is an ascribed one which only the immediate descendants of the

previous Wa Na and other members of the chiefly offices can claim. Three sons of

Saliya were said to found the towns of Guli, Gbetore and Yaro. Their descendants later extended their power over the countryside bringing the Tendaanba under the authority of the Nabihi chiefs. Majority of the Nabihi are Muslims and Tendaanba converts are many. Fongo, headed by Tendaga Na, are also part of the Wa Nabihi. Wilks explained that Suriyiri, Sokpariyiri, Tagarayiri (Tuomuni) and Daanayiri are all Tendaanba groups in Wa.

Tagarayiri, Kabanya and Limamyiri are the three traditional Muslim kabilas -

communities defined by reference to origins rather than location on the ground.Each| of

the| thre| e| groups is significant| in its own right and| its activiti| es| and| role| is important| in

Tagarayiri and Kabanya are old Muslim communities and Tagarayiri is the seat of the

Wa Yeri Na. The community of ulama, Limamyiri is is said to be a kabila of later

Muslim immigrants who customarily provides the Wa Limam and the imam al-jum‟a.

It (Limamyiri) is a community of ulama comprising many wards including Limamyiri in the center of the town and its outskirts. Fongo is also part of the Nabihi ward. The

Fongo were considered originally as strangers from southern Ghana such as the

Asantes and from Northern Nigeria such as the Wangara, Hausa and Fulani. Cultural|

assimil| ation,| rath| er| than| political| domination| se| ems| to be| at| the| core| of the| Wal| a|

nec| ess| arily| recogniz| e| the| entir| e| Wal| a| system| of authority| which recogniz| es| the|

Tend| a| anb| a,| the| Yerihi| and| the| Foroko as| integr| al| components| of authority| in Wa.|

11 Wilks (1989) p 16

It can| be| inferr| ed| from the| foregoing| that| the| Wal|| a| as| a| peopl| e| ar| e| not homogenous.|

They| ar| e| a| collection| of peopl| e| from differ| ent| geogr| aphic| al,| culturally,| economic,|

and| perh| aps| trad| e.| Blood rel| ations| , in the| ass| essm| ent| of the| res| e| arch| er| , has| dev| elop| ed|

with time| owing to the| intens| e| inter| -marri| ag| es| betw| e| en| the| differ| ent| groups of peopl| e|

who found thems| elv| es| in Wa| through one| me| ans| or the| other.| The| langu| ag| e,| the|

a| collectiv| e| langu| ag| e,| culture| and| identity| as| Wal|| a.|

3.4 The Early Muslim Community of Wa

Wala could be perceived as predominantly a Muslim land. Wilks declares that, „‟Wala is quite apparently a Muslim town‟‟. According to Wilks, in 1921 the Muslim population of the Wa Distict was 3,771 representing 8.7% of the total population of

Wala, Dagarti, Gurunsi and others. Wilks doubted this figure on the grounds that

Muslim households in the villages were miscounted as non-muslims. He indicated that major concentrations of Muslims were to be found in Wa town and a number of

villages such as| Na| sa,| Guropise,| Jogna,| Da| anku,| Bam| ahu,| Busa,| Guli, and| other|

surrounding villag| es.| Wilks, actu| ally| view| villag| es| such as| Nas| a| (Na| ah| a)| and| Guropis|| e

12 as| predomin| antly| Muslim.

not prior to the| ye| ar| 1650 as| suggest| ed| by Clark| e| and| Neh| emi| a.| Since| its pres| enc| e| at|

Wa,| Islam| has| be| en| a| rel| ev| ant| component| of Wal| a| culture| and| the| whole| fabric| of

12 Wilks(1989) p 24

Wal|| a| society.| In fact,| accounts| rel| ating| to the| founding of Wapoints| to Muslim

Warriors| as| being| the| founders| of the| modern| Wal|| a| political| system.|

Wilks hold the view that majority of those who regard themselves as Wala were

Muslims. Inde| ed| the| ass| ertion| of Wilks reson| at| es| among| the| Wal|| a| peopl| e| ev| en| today.|

(Kabil| as)| of the| Wal| a| community practicinga| differ| ent| faith.| In a| situation| wher| e| such

role| of the| Muslim community in Wa| l| a| society,| according| to Wilks (1989) has| be| en| a|

culturally| heg| emonic| one.| He said that Muslim presence was felt as convertions occurred on a massive scale from 1930s to around 1960 with a growing Muslim component in villages of Wala and Sisala. New mosques were being erected and

Limams (imams) appointed to man them and Qur‟nic schools opened. There was also widespread adoption of Muslim names by unbelievers and the association of old traditional festivals such as the Damba with Muslim festivals such as the Id-Ul-Adha.

pres| ent| century.| The| then| Ul| am | a (scholars) of Wa,| |M according to Wilks (1989), hav| e|

long be| en| att| ach| ed| to the| Suwari| an| tradition| that true convertion is a consequence of personal conviction by God‟s will through time rather than the use of conpulsion through jihad (holy war). They believe in mutual co-existence of believers and nonbelievers in so far as the religios obligations of the former were not jeopardized.

dev| elopm| ent| of Wa.| The| old Muslims app| e| ar| not to hav| e| difficulty mingling with the|

community that| exists| today,| is larg| ely| intoler| ant| of such beli| ev| es| and| practic| es,|

esp| eci| ally| the| Ahmadiyy| a| and| the| Ahlu Sunnah| Wal| Jam| a| ‟a| Muslim communities.

Thes| e| groups ar| e| reformist| by ideology| and| do not counten| anc| e| anything| it views| as|

app| ar| ently| ali| en| to the| Islamic| religion.| The| tradition| al| Muslim Wards| of Wa| which

ar| e| often| ref| err| ed| to as| “Kabil| as”| (Sections),| include,| Limamy| eri| (Town of Imams),|

Kab| ay| a,| Da| an| ayiri,| Tag| ar| ayiri,| Tuomuni, Tam| arimuni,| BugliyI iri, Sand| amuni,|

Nipa| yi| ri, Suriyi| ri, Kpah| ayi| ri, Banbiriyi| ri, Fongo, Dondoli, Djed| eir| eyi| ri, Djenb| eyi| ri,

Limanp| a| al| ayi| ri, Sapk| ayi| ri, Golipa| ani,| Banbiriyi| ri, Mango and Nay| iri.| These

settlements ar| e| all| dens| ely| populat| ed| Muslim dwellings| in the| he| art| of Wa| town.

including the| Wa| Limam| (Imam| Al Bal| ad| Wa)| and| the| Friday| Limam| (Imam| Al

Muslim activiti| es| in education such as the founding of English and| Arabic| schools

within and outside the Wa| Township is a landmark achievement for the Muslim groups

whole. He| alth| and| other| interv| entions| hav| e| equ| ally| be| en| mad| e| to bett| er| the| lives| of the|

peopl| e| of Wa.| For example, the establishment of the Jamiyyatul Hidayatul Islamiyya

Hospital of the Tijaniyya and Ahlu Sunnah Muslim Communities at Wa Central has helped improve the health needs of the people of Wa. Also, the contribution of the

Ahmadiyya Muslims Hospital in Keleo at Wa North in improving the health needs of the Municipality cannot be overemphasized.

Another| ar| e| a| that| highlights the| rel| ev| anc| e| of the| Muslims in Wa| is its role| in the|

sel| ection| of the| chief| in the| ev| ent| of de| ath| of a| sitting chief.| In the| schem| e| of Wal|| a|

tradition,| the Nabihi, the Frokos and the| Tend| a| anb| a| , majority of whom are

muslimssel| ect| and| confirm a| new| king. The| Yeri| Na| (chiefs| of the| Muslims in Wa)| , is

ag| ain| an| autom| atic| and| a| ranking| memb| er| at| the| chief| ‟s council (Na| ak| panb| ihi). This

socially,| politically| and| spiritually| a core| part| of the| Wal|| a| Community.

3.5 The Islamic Community in Present Day Wa

The| Muslim community pres| ently| is not homogenous| as| befor| e.| Prior to the| adv| ent| of

the| Wa| al| a| wer| e| without distinctions in their| practic| e| of the| Islamic| faith.| The| Suwari|

practic| ed| in Wa.| They are seen by some writersas| toler| ant| and| accommod| ating| to a| ll

that,| in 1978, Wa| was| in the| throes| of sect| ari| an| crisis, the| Ahmadiyy| a| movem| ent| had|

13 begun| to proselytiz| e| ther| e| in the| e| arly| 1930s. Serious| clash| es| had| occurred| betw| e| en|

its adh| er| ents| and| those| who call| ed| thems| elv| es| the| “orthodox” in 1934, 1939 to 1941

and| in 1951, the| last| involving rioting on a| scal| e| that| the| Wa| l| a| ref| er| to as| a| civil war.|

Violenc| e| was| nev| er| far| below| the| surfac| e| over| the| succe| eding| dec| ad| es.| The| orthodox

wer| e| constantly| at| “loggerh| e| ads”| with the| Ahmadis| ev| en| though as| Wilks put it, “such

13 Wilks (1989) p 2

war| was| mark| ed| by nothing more| serious| than| the| occasion| al| frac| as| betw| e| en| eld| erly|

ven| er| abl| e| men| wielding| their| Umbrell| as| as| we| apons”.| It app| e| ars| the| arriv| al| of the|

found baffling.|

form of Islam| is Sufi in natur| e.| The| Ahmadiyy| a| Muslim community which originally|

was| est| ablish| ed| in 1889 in Qadi| an| by Mirza| Ghulam| Ahmad| (1835-1908) aft| er| he|

stat| ed| e| arli| er.| A significant| number| of Wa| l| a| today| ar| e| Ahmadi| Muslims esp| eci| ally|

those| from the| Jed| eid| ay| eri| section| of Wa| wher| e| Imam| Salih| cam| e| from, a| section| of

Limany| eri| and| Duori. Other| Ahmadis| ar| e| scatt| er| ed| over| all| ar| e| as| of Wa| but the|

majority,| resid| e| in thes| e| ar| e| as| that| hav| e| be| en| stat| ed.| Annett| e| observ| es| that| the|

Ahmadiyy| a| Muslim community stresses on the| rel| ev| anc| e| of promoting good morals,|

how to cope| with life,| secur| e| a| prosperous| life| and| mak| e| others| exp| eri| enc| e| the| ess| enc| e|

from the| intern| ation| al| He| adqu| art| ers,| to the| nation| al,| down to the| region| al| and|

The| Ahmadiyy| a| Mission train| its missionari| es| at| their| theology| colleg| e| at| Saltpond| or

Rabw| a| in Pakist| an,| the| U.K, and| Can| ad| a| which also| has| branch| es.| It is worth noting

14 Anne| tte| (2003)

members, has| contributed one thousand five hundred (₵1,500) to the mission as

This gives| an| ide| a| as| to the| rate of incre| as| e| in size| of the| Jam| a| at| in Wa| over| the| last| 70

1 ye| ars.| The| Ahlusunnah| Wal| Jam| a| a| also| sometim| es| ref| err| ed| to as| the| Muwahidun|

Wah| abi| movem| ent| in Saudi| Arabi| a.|

According to the| encyclop| edi| a| of Islam| (2000), and| (1978), the| Wah| abi| Movem| ent|

was born out of the initiativ| es| of Muhamm| ad| Ibn Abdul Wah| ab,| a| religious| le| ad| er| born

in Centr| al| Arabi| a| in 1703. He| he| ad| ed| a| reform| movem| ent| with the| basic| objectiv| e| of

The| group associ| at| ed| thems| elv| es| with the| views| of IbnTaymiy| a| (1263-1328) who is

often| ref| er| enc| ed| by Sunni scholars| worldwide| including those| in Wa.| The| swift

dev| elopm| ent| of the| Ahlu Sunnah| in Wa| is attribut| abl| e| to the| scholarships| young Wal|| a|

attr| acting| the| majority of young Muslim constituency| of Wa| l| a| orthodox and| ev| en|

seldom,| Ahmadis| (rec| ently| two Ahmadi| youth by nam| es| Ma| as| ani| from the| Semb| al| e|

Wal|| a| situation| is quite| strang| e| as| it is possible| to find an| “orthodox Muslim”, with

almost| all| his children| as| Ahlu Sunnah.| The| Sunnis did not esc| ap| e| the| “be| ating”| of the|

orthodox in the| 1990s when| they| first cam| e| to Wa,| due| to comments| de| em| ed| offensiv| e|

sunniswer| e| burnt at| the| time| by the orthodox muslims as| a| sort of lesson| and|

det| err| enc| e.| The| situation| currently| is howev| er| more| stabl| e| and| congeni| al.|

The| Ahlu Sunnah| arrog| at| ed| to thems| elv| es,| the| status| of the| true| followers| of Prophet|

Muhamm| ad| (S.A.W) who ar| e| “puritan”| and| “pietistic”| in their| practic| e| of Islam.| No

cert| ain| figures| of the| number| of Ahlus Sunnah| ar| e| av| ail| abl| e| but it is quite| obvious that,|

their| numbers| has| swell| ed| significantly| since| their| arriv| al| at| Wa.| The| thre| e| Islamic|

groups discussed| abov| e,| ar| e| the| main| Islamic| groups that| ar| e| visible| in Wa.| The| Shiah|

is currently| not notice| abl| e| as| far| as| the| doctrinal| Islamic| groups ar| e| concern| ed.|

3.5.1 The Development of Da’wah in Wa

Ghan| a.| If we| tak| e| into consider| ation| the| cas| e| of Faqih| Ismail| and| his son Muham| ma| d

al| -Abyad| who introduced| Islam| to the| peopl| e| of the| Gonja,| we| re| aliz| e| that| they| wer| e|

individuals| working on their| own to propag| at| e| the| faith.| The| cas| e| of Dagbon| was| of no

differ| enc| e| bec| aus| e| Muhamm| ad| al| -Kashn| awi| , who introduced| Na| Zanjin| a| to Islam| in

1700 was| also| an| individual.Y| et| Wa| has| had| many| abl| e| pre| ach| ers| from the| e| arli| est|

times| to the| pres| ent| who hav| e| actu| ally| worked| to propag| at| e| the| faith.Sh| eikh| Sa| e| ed|

their| de| ath| in 1976 and| 1990 resp| ectiv| ely.Th| eir| products ar| e| among| the| most resp| ect| ed|

ulamau in Wa| today.|

Pre| ach| ers| of the| Islamic| faith| in the| Wa| community fall| into thre| e| broad| cat| egori| es.|

who died| in 2002, to nam| e| only a| few.| The| second| group consists of those| men| who

remot| e| ar| e| as| in Wa| and| spend| days| pre| aching| in order| to win souls into Islam.| In this

Alhaji| Issah| converted and contributed immensely to the development of da‟wah in the

Wa Municipality.

The| third cat| egory| of pre| ach| ers| ar| e| those| who do what| the| peopl| e| call| „W| a‟| azi‟.W| a'| azi

'M| aulud"(celebration of the birth of Prophet Muhammad (SAW)). Thes| e| cat| egori| es| of

pre| ach| ers| sit on mats| in circles| and| recit| e| the| vers| es| of Holy Qur‟an| and| the| Hadith| in

the| form of songs and| transl| at| e| it into Djula| or Soyaritir| e| (Wang| ar| a| Langu| ag| e).| In this

cat| egory,| mention| can| be| mad| e| of Uthman| Siddick, Tijani| and| Sa| e| ed| Liman,Of| ah|

3.5.2 Forms of Da’wah in Wa

D| a‟w | ah can| be| achi| ev| ed| through various| ways| or forms. A da‟eeshould ther| efor| e|

explor| e| ev| ery| acc| ept| abl| e| opportunity that| av| ails| itse| lf for the| propag| ation| of Islam| just

as| was| the| cas| e| during the| lifetim| e| of the| Prophet.| Ther| e| ar| e| quite| a| number| of ways|

pre| aching),| at| funer| al| grounds, and| in the| medi| a.|

3.5.3 Friday Sermons

Of the different forms of da‟wah in the Wa Municipality the| Friday| sermon| is the| most

regul| ar| and consistent form of da‟wahuse| d to inform, motivat| e,| educ| at| e| and| chang| e|

devount believers and nominal| Muslim trytheir best| to be| pres| ent| at| the| mosque| on

Muslims of the| te| achings| of their| Islamic| responsibiliti| es.| In Wa,| ther| e| ar| e| sev| er| al|

mosques| wher| e| Da‟w| ah| is mad| e,| esp| eci| ally| on Friday| sermons.| The| congreg| ations| in

thes| e| mosques| may| belong| to eith| er| Ahlu Sunna| h, Tijaniyy| a| or Ahmadiyy| | a.

The| res| e| arch| er| visited| some| of the| mosques| and| conducted| intervi| ews| with some|

person| aliti| es| in thes| e| mosques| reg| arding| how da‟wahis conducted| and| the| impact| it

has| mad| e| on the| memb| ers| of the| congreg| ation| and| the| Wa| community so far.|

3.5.4 Masjid Kabir

The| first mosque| the| res| e| arch| er| visited| in Wa| was| the| Centr| al| Mosque,| popularly|

mosque| of the| Upper| West| Region| and| was| built by the| Wa| l| aM| uslims in 1914 under|

the| sponsorship of a| philanthropist| by nam| e| Alhaji| Issah| Wal|| a.Th| e| mosque| is locat| ed|

betw| e| en| Tagr| ay| eri| and| Jangb| ay| eri,| both suburbs of Wa.| The| mosque| can|

accommod| at| e| up to thre| e| thousand| (3000) peopl| e| at| a| time.| Most of the| worshipers| in

any| transl| ation.|

the| Imam| of the| Centr| al| Mosque| is Suleim| an| Baquri,| a| gradu| at| e| from Al-Azhar|

University| in Egypt and| a| medic| al| doctor by profession.| Suleim| an| bec| am| e| Imam| of the|

transl| ating| Friday| sermons| into the| Waa| l| i| Langu| ag| e| at| the| Centr| al| Mosque.| With

reg| ard| to the| qualiti| es| of the| Imam| and| how his da‟wahappro| ach| has| impact| ed| on the|

pre| aching| in the| langu| ag| e| that| the| peopl| e| underst| and.| Howev| er,| the| res| e| arch| er| was|

the| da‟wahmethodology.| It was| observ| ed| that| Suleim| an| is not toler| ant| and| as| a| result|

his mess| ag| e| has| not be| en| attr| activ| e| to his audi| enc| e| who normally| complain| aft| er|

many| peopl| e| aw| ay| from the| Centr| al| Mosque| esp| eci| ally| the| youth.

Howev| er,| the| Imams| who cam| e| befor| e| Suleim| an| wer| e| not transl| ating| the| sermon| into

Wa| al| e| langu| ag| e| but their| da‟wahhad| a| rel| ativ| ely| positive| impact| on the| congreg| ation|

and| the| Wa| community bec| aus| e| of their| lev| el| of faith| and| good rel| ationship| with the|

Mosikpong mosque| betw| e| en| 1956 and| 1987, who used| to write| lett| ers| to the| le| ad| ership|

sect| without using any| provocative| language. His appro| ach| was| acc| ept| ed| and| embr| ac| ed|

by many| within the| community and| it leads to peaceful co-existence among the different Islamic sects and even with non-muslims in the Wa Municipality.

3.5.5 Masjid AI-Umairiyya

The| second| mosque,| the| res| e| arch| er| visited| in Wa| was| Masjid| Al-Umairiyy| a| locat| ed| at|

Wap| ani,| a| suburb of Wa.This| mosque| was| built by a| Saudi| Arabi| a| bas| ed| Non-

Governm| ent| al| Organiz| ation| (NGO) call| ed| Iqr| a Foundation| in 2014.Masjid| Al-

Umairiyy| a| can| accommod| at| e| thousand| (1000) worshipers| at| a| time| and| those| who

normally| worship in this mosque| ar| e| the| Ahlussunna| Wal| Jam| a‟| at| Muslims.The|

res| e| arch| er| had| the| opportunity to intervi| ew| the| first Imam| of the| mosque| by nam| e|

Unlike| the| Wa| Centr| al| Mosque,| the| Al-Umairiyy| a| mosque| eng| ag| es| in differ| ent| forms

Arabic| and transl| at| ed| into the| Wa| al| i| Langu| ag| e.Isl| amic| scholars| who possess|

invited| to deliv| er| lectur| es| on Fridays| betw| e| en| 4:00 pm and| 6:00 pm. Thes| e| lectur| es| ar| e|

deliv| er| ed| in the| Wa| al| iL| angu| ag| e.| Inan| intervi| ew| with the| Imam,| he| disclosed| that| the|

da‟wahcommitte| e,| togeth| er| with the| Imam| scrutinize| s the| lev| el| of faith,| subject| ar| e| a|

knowledg| e,| and| char| act| er| of the| scholar| as| well| as| the| content| of the| lectur| e| befor| e| it is

deliv| er| ed.| This is to ensur| e| that| the| lectur| e| impacts| positively| on the| audi| enc| e| and| the|

community at| larg| e.|

One| of the| regul| ar| scholars| who had| be| en| giving lectur| es| on Friday| ev| enings| at| the|

Ahkam| . This lectur| e| is also| deliv| er| ed| in Arabic| and| transl| at| ed| in the| Wa| al| i| Langu| ag| e| .

According to Mal| am| Ibrahim| Wat| ar| a| a,| the| Upper| West| Region| al| Imam| of Ahlu Sunna,|

the| ev| ening| lectur| es| of Shaib| a| is so influenti| al| that| it has| reform| ed| the| life| of many|

peopl| e| in the| Wa| community.

He| add| ed| that| Shaib| a| was| abl| e| to convince| one| Mohamm| ed| Sani,| the| son of the|

rel| ationship| with the| peopl| e,| pati| enc| e,| kindness| and| appro| ach| abl| e| natur| e.H| e| add| ed| that|

since| the| mosque| was| built, ther| e| has| not be| en| a| single| cas| e| of violenc| e| amongst| them|

or betw| e| en| them| and| other| Muslim sects.From| the| abov| e,| it could be deduced that| the|

Muslims.

3.5.6 Ahmadiyya Mosque

The| third mosque| the| res| e| arch| er| visited| was| the| Ahmadiyy| a| mosque| locat| ed| at|

Jaj| ar| ayir| i, a| suburb of Wa.| This mosque| was| built by the| Ahmadiyy| a| Community in

1961 under| the| le| ad| ership| of Limam| Sali| a| .The Ahmadiyya Mission is an Islamic religious movement founded in Punjab by Mirza Ghulam Ahmad (1839 - 1908).

According to Samwini (2003), during the pre-colonial and colonial eras up to 1950,

Islam enjoyed considerable progress in the Gold Coast. This made the ulamau

(leadership) became content with theirown spiritual development leading to laxity in faith. This situation created a sort of spiritual void within the general body of the Ghana

Muslim community by the first quarter of the twentieth century. Therefore, the need for a revivalist movement became eminent.

A group of Fante Muslims corresponded with the head of the Ahmadiyya Movement,

Bashir ud-Din Mahmud Ahmad I in Rabwa, India in 1921. The head sent Maulana

Abdul Rahim Nayyar to the Gold Coast to minister to this group of Fante Muslims who were not willing to continue under the spiritual supervision of Hausa and Northern

Ghanaian Muslims. Al-Hajj Abdul Rahim recommended the creation of a mission in

Ghana and then he moved to Lagos after a month‟s stay (March to April). In a bid to implement the recommendation of Al-Hajj Abdul-Rahman, Al-Hajj Maulvi Fazlur

Rahman Hakeem was stationed in the Gold Coast in 1922 and he continued to spread the ideology of the mission. He established forty stations along the coast and in Asante with an estimated number of 3,000 members by 1927. The movement also established a

Missionary Society in 1927 which facilitated the spread of their ideology across British

West Africa, particularly among the Fantes, Asante and Wala of Ghana and Yoruba of

Nigeria. According to Wilks (1989) the Mahdi movement reached the Northern

Territories of the Gold Coast through an Ahmadi missionary Mahdi Musa, who was an

Adamawa Fulani in 1904-5. According to Wilks, Musa belonged to the Central

Sudanese Mahdi Tradition associated with Rabin b. Fadl Allah, Hayatu b. Sa‟id and

Jibrila, who under the influence and authority of eastern Sudanese Mahdi, Mohammed

Ahmad b. „Abdallah, established their sway in Borno, Adamawa and Gombe in the late nineteenth century.

The British occupation of Sokoto in 1903 led to migration of many central Sudanese

Muslims estwards into Nigeria. By 1906, settlements of those referred to as „Western

Mahdists‟ were springing up along the Blue Nile. Mallam Musa led a small group along the old trade route that connected Kano with the Asante capital, Kumasi. He was said to preach in Konkomba and Bassari country and passed through Zabzugu and

Yendi before proceeding to Salaga where, Al-Hajj Umar b. Abi Bakr of Salaga and

Krakye was reported to have composed a polemic poem accusing Musa and his followers of chicanery and fraud and named Mahdi Musa‟s subalterns, Al-Husayn, Abu

Bakr and Al-Hassan who preached in Nanumba, Kintampo, Nkoransa and Keta

Krekye.

According to Wilks, Mahdi Musa entered Wa in 1905. His arrival was marked by significant conversions of pagans and nominal Sunni and Orthodox Muslims to the

Mahdi Movement. Temporal fences used as mosques were erected. Calm and serenity returned to the counry with the arrival of Mahdi Musa. In the words of the administrator of the Black Volta Distric reproduced by Wilks, „„A cleanliness and sobriety came over the country in two weeks‟ ….. „ that years of our administration failed to produce.‟‟

There were conflicting reports as to the approach used by Mahdi Musa and his followers in preaching. Marty was referred to by Wilks that Mahdi Musa was generally brutal as he allegedly executed the marabouts who found fault with the sermon he delivered at the Id-al-Kabir on 1323 (February 5,1906). Others however, reported that

Mahdi Musa was generally peaceful. As a result, he succeeded in converting almost all residents of the villages of Ducie, Nakori and Chesa when he visited them. In a response to a question posed by Wilks to the residents of Ducie, whether there was a mosque in Ducie, it was answered that the Mahdi came in peace, converted everyone and built mosques, but upon his departure, everyone stopped praying.

Contrary to what the Europeans learnt of the Mahdi Movement, it became apparent that the mission of Mahdi Musa had political undertone. The basis for this allegation against

Mahdi Musa and his followers was their claim that upon the arrival of a „Mahdi‟ who would punish all non-believers, white or black and that the Whiteman would be exterminated in the country, Mahdi Musa and his followers were eased out of the Wa region in particular and the Northern Territories in general.

According to Wilks, Chief Commissioner Watherson, in his tour of the Northern

Territories in 1906 was convinced that even the ulamau of Wa who had readily collaborated with the British viewed with concern the anti-European or anti-Christian aspects of the Mahdists propaganda. The ulamau of Wa were said to have vehemently declared that they had no use whatsoever of the marabouts and that they had no conplaints against the English. They rather needed the presence of the Whiteman as his removal connotes the rising up of more Samorys and more Babatus (black rulers) which implied the country would run with blood.

According to Samwini, the Ahmadiyya mission is arguably the best organized group among the Muslim groups in Ghana. Most religious activities including prayers and

da‟wah programmes are conducted in the Ahmadiyya mosqe. In an intervi| ew| with

Zak| ari| ah| Malik| of the Ahmadiyya mission in Wa, it became clear to the| researcher that

mosque| from 1961 until his death in 1962.After| the| demis| e| of Imam| Sali| a,| Mal| am|

Sa| e| ed| took over| in 1962 until he| also| died| in 1990. According to Zak| ari| ah| Malik,|

Limam| Sali| a| and| Mall| am| Sa| e| ed| used| to deliv| er| sermons| on Fridays| in the| Arabic|

langu| ag| e| without transl| ating| it into Wal|| i| . He| add| ed| that| the| Friday| sermon| was| the|

only form of d| a‟w | ahactivity| that| was| emb| ark| ed| upon by the| Ahmadiyy| a| community in

le| ads| the| congreg| ation| in pray| er| and| aft| er| that| transl| at| es| the| Khutbah| into the| English

Langu| ag| e,| Imam| Abdul Ram| an| Harun| a| , a| circuit Imam| transl| at| es| the| Khutbah| into

Wa| al| i| Langu| ag| e| .In addition| to the| Friday| sermons,| the| Ahmadiyy| a| community also|

eng| ag| es| in other| d| a‟w | ah activiti| es| esp| eci| ally| in the| outskirts of Wa.| Such da‟wah

activiti| es| include| the| Region| al| D| a‟w | ah, Circuit D| a‟w | ahand| Zonal| D| a‟w | ah.Despit| e| the|

the| majority of the Wa Muslim community has| refus| ed| to acc| ept| them| and| sometim| es|

they| ar| e| stoned.| According to Kpaguri Ahmadiyya Circuit Imam, Haruna Abdul

th Rahman, on 10 June,| 2014 the du‟at of the Ahmadiyya Muslims were stoned during a

d| a‟w | ah programme in the area.

3.6 Da’wah on Radio Stations

The modern era is the age of media plurality. Various media technologies have come

up since| anci| ent| times| until this stag| e| of human| dev| elopm| ent| . The| medi| a| has| virtually|

turned| the| world into a| global| community wher| e| the| exch| ang| e| of information| through

medi| a| is so swift. The| instant| an| eous| and| far| -re| aching| natur| e| of information| shar| ed| on

the| medi| a| mak| es| it possible| for individuals,| reg| ardl| ess| of their| location,| to e| asily|

inter| act| with e| ach| other.| Recognizing| the| impact| the| medi| a| could hav| e| on the|

projection| of Islam,| Muslim scholars| in Wa| hav| e| since| the| adv| ent| of Radio| in the|

whether the conduct ofd| a‟w | ah programmes on the Radio| Stations conform to Qur‟an|

16:125.

3.6.1 Some Radio Stations in Wa

Muslim groups in Wa| and| its environs.| Producers,| pre| ach| ers| and| some| audience of

d| a‟w | ahprogramm| es| on the| Station| s were interviewed. We| start| with d| a‟w | ahactiviti| es|

on Radio| Upper| West.|

3.6.2 Radio Upper West

(G.B.C) locat| ed| at| Wa,| the| region| al| capit| al.| As a| branch| of the| nation| al| radio,| Radio|

est| ablish| ed.| The| first Islamic| programm| e| that| was| launch| ed| was| titled,| “Muslim

worship”, which cam| e| off from 5:15 to 6:00 am| ev| ery| Friday.| The| station| in

of Tijaniyya, Ahlu Sunna and Ahmadiyya in Wa,| asking| them| to pres| ent| pre| ach| ers.| A

timet| abl| e| was| drawn| taking| into consider| ation| all| the| Muslim groups in Wa| who

pre| ach| ed| on rotation| al| basis.| The| programm| e| was| such that| the| scholar| is allowed to

picka| topic he deems suitable to preach on. Scholars| who app| e| ar| ed| on this programm| e|

include| Mall| am| Zak| ari| a| Malik| who repr| es| enting| the| Ahmadis;| Mall| am| Alhass| an|

repr| es| enting| Jami| atu| (Tijaniyy| a);| and| Sheikh| Yahy| a| Mahmood| repr| es| ent| ing| the| Ahlu

Sunna| Wal| Jam‟| at.| Thes| e| wer| e| mostly the| thre| e| individual| scholars| who repr| es| ent| ed|

subsequ| ently| app| e| ar| ed| on the| programm| e,| according| to Nayy| ar.| Maulvi| Inay| atull| ah,|

Maulvi| Umar| Farouk,| Osofo Rahm| an| and| Bashir| Kwaw| also| app| e| ar| ed| on the|

The| topics tre| at| ed| on this programm| e| mostly rel| at| e| to the| fundam| ent| al| pillars| of Islam,|

and| the| doctrinal| beli| ef| s of the| various| Muslim groups that| app| e| ar| on the| programm| e.|

sponsored| programm| e| by a| group of Ahmadi| youth led| by Maj| e| ed| of the| Jej| er| ey| eri|

Farouk| bec| am| e| the| first person| to pre| ach| on this programm| e| but upon his transf| er| to

Cap| e| Coast| as| the| Principal| of the| Missionary| Training| Colleg| e| and| subsequ| ent|

promotion as| the| Amir of Zimbabw| e,| the| programm| e| was| handl| ed| by Zak| ari| a| Malik,

the| Region| al| Missionary| and| the| Circuit Missionari| es| of Wa| East| Circuit and| Wa| West|

Circuit.

The| programm| e| comes| off ev| ery| Friday| betw| e| en| 8:00 to 8:30 pm.According to Nayyar

Froko, the programm| e| isa| one| way| pre| aching| programm| e| with no phone| -in sessions.|

Wa|| ali and| sometim| es| English when| the| Region| al| Missionary| is the| one| pre| aching.| The|

third programm| e| was| sponsored| by the| Ahlu Sunna| Wal| Jam| a| ‟a| in 2011 entitl| ed,|

“Tim | e with Ahlu Sunn| a”. It is usually| a| discussion with a| host (Sheikh| Shab| an)| and| a|

topics wer| e| also| sel| ect| ed| bas| ed| on current| issues| in the| Muslim community in Wa.|

In the| sam| e| ye| ar| (2011), the| Ahlu Sunna| paid| for anoth| er| programm| e| which comes| off

ev| ery| Thursday| betw| e| en| 9:30 to 10:00 am.| The| programm| e| is basic| ally| design| ed| to

segm| ent| of the| sam| e| programm| e| with a| differ| ent| structure| is air| ed| from 9:00 to 9:30

am.| The| Tuesd| ay| segm| ent| is purely| a| pre| aching| programm| e| by Osuman Saeed. The|

langu| ag| e| use| d for all| the| programm| es| is Wa| ali| exc| ept| in the| cas| e| of Ahmadi|

missionari| es| who ar| e| not nativ| es| of Wa,| henc| e,| spe| ak| English.The| station| does| its

encour| ag| em| ent,| and| good wishes| that| they| rec| eiv| e| from the| public. According to

Nayy| ar,| one| other| way| they| also| get| to know of the| impact| of their| programm| es| is

time| of d| a‟w | ahprogramm| es| in both sponsored| and| unsponsored| programm| es| on Radio|

Upper| West.| Secondly,| scholars| do not demonstr| at| e| toler| anc| e| and| refin| e| spe| ech| es| on

their| d| a‟w | ahactiviti| es| which gav| e| man| ag| em| ent| a| re| ason| to suspend| Islamic|

3.6.3 Radio Progress

Radio| Progress| is a privately owned radio station belonging to the Catholics of the Wa

Municipality and the second radio station besides Radio Upper West in the Wa

Municipality that| eng| ag| es| in d| a‟w | ahactiviti| es.| According to Pasc| al| Nuza| al| a| (He| ad| of

Programm| es)| , d| a‟w | ah start| ed| in the| ye| ar| 1993 through a| decision| by the| Board| of

Directors| who felt| as| a| community Radio,| the| best| way| to serv| e| the| religious|

community was| to give| fre| e| airtim| e| to all| religious| groups within the| Wa| l| a| community

done| in the| local| langu| ag| e.| Lett| ers| wer| e| written| to the| Jami| atu| Islamiyy| a| (Tijaniyy| a)|

and| the| Ahmadiyy| a| Muslim Mission to send| repr| es| ent| ativ| es| for the| purpose| of

pre| aching| on the| station.| Mall| am| Osman| Sa| e| ed| repr| es| ent| ed| the| Tijaniyy| a| for a| period|

of five| ye| ars| until he| fell| out of favour| with ma| nag| em| ent| bec| aus| e| of comments| he|

mad| e| on the| programm| e| that| were de| em| ed| offensiv| e| to the| Christian| faith| and| the|

ethics| of the| station| in gen| er| al.| Though he| lat| er| apologiz| ed| for his comments,| the|

Man| ag| er| of the| station| insisted| that,| the| Tijaniyy| a| group repl| ac| e| him.

He| was| repl| ac| ed| by Mall| am| Fan| an| who continued| to host the| programm| e| till dat| e.| The|

Ahmadiyy| a| Muslim Mission was| repr| es| ent| ed| by Mall| am| Zak| ari| a| Malik| who hosted|

the| programm| e| for sixte| en| (16) ye| ars| until he| was| also| stopped| by the| station| for

all| eg| edly| offending| the| Christian| faith| with inappropri| at| e| comments.| After| Mall| am|

Zak| ari| a| was| stopped| from pre| aching| on the| programm| e,| the| Ahmadiyy| a| decid| ed| not to

send| any| other| repr| es| ent| ativ| e| as| a| result,| Mall| am| Fan| an| is currently| the| only person|

manning| “Sil| am | ay| a Sori” which me| ans| the| Path| of Islam.| The| programm| e| comes| off

ev| ery| Friday| from 9:00 pm to 10:00 pm. It is a| pre| aching| programm| e| wher| e| the| scholar|

sel| ects| a| topic of his choice| for pres| ent| ation.| Most topics pres| ent| ed| on this programm| e|

Islamic| programm| e| entitl| ed| “Sil| am | ay| a Y| elt | arihi” which simply me| ans“Isl| amic|

Issues”.| This programm| e| is a| pan| el| discussion program| me usually| coordinated| by Bab| a|

Dawud| who serv| es| as| the| host. It usually| tak| es| thre| e| or four peopl| e| to do the|

discussions on suitable Islam| ic topics.This particul| ar| programm| e| hav| e| not had| any|

programm| e| which had| to lose| two pre| ach| ers| to all| eg| ed| offensiv| e| comments.Both|

programm| es| on the| station| ar| e| given| at| no charg| e| by the| station| as| a| community

within the| Wa| al| a| community. In terms| of langu| ag| e,| both Islamic| programm| es| on Radio|

Progress| use| onlyWa| ali| as| the| station| encour| ag| es| the| use| of only indigenous|

langu| ag| es.| According to Paul| Sakpara, the station monitors and gets fe| edb| ack| of

eith| er| to a| person| or to Mall| am| Umar Fan| an| and| Bab| a| Dawud.|

As a human institution, the station is also faced with a number of chall| eng| es.|

Paul| Sakpara,stat| ed| that| the| biggest| chall| eng| e| of the station has| be| en| the| unguided|

topic, the| scholar| eng| ag| es| in eith| er| person| al| att| acks| or att| acks| direct| ed| at| other|

faiths| .In an interview with Umar Fan| an| on 07/02/2015 at his residence in Limamyiri

area, he expressed his dissatisfaction at the| insufficiency of the air| time| for da‟wah programmes. He complained that the airtime given to du‟at is not sufficient for them to

compreh| ensiv| ely| de| al| with their topics. Howev| er,| since| da‟wah programm| es| ar| e|

3.7 The Impact of Qur’an 16:125 on the People of Wa in the Upper West Region of Ghana

When| the| res| e| arch| er| sought for the| view| of the| du‟| at of Wa| concerning| what| d| a‟w | ah

is, Sheikh| Yahy| a| Mahmoud,| a| Tijaniyy| a| da‟ee respond| ed| that| d| a‟w | ahis dissemin| ating|

the| mess| ag| e| of Allah| to mankind,| te| aching| them,| and| practicing| it in re| al| life.J| am| al|

d| a‟w | ahis to call| peopl| e| to the| way| of Allah| in a| mann| er| that| the| peopl| e| will

appr| eci| at| e.How| ev| er,| Uthman| Sa| e| ed| Iddris was| of the| view| that| d| a‟w | ahis pre| aching|

Isl| am as| the| last| mess| ag| e| to mankind.| Sheikh| Ibrahim| Iddrisu Wat| ar| a,| the| Chief| Imam|

of Ahlu Sunna| Wal| Jam| a‟| at| in Wa| respond| ed| that| d| a‟w | ahis calling| peopl| e| to the| way|

add| ed| that| d| a‟w | ahme| ans| calling| peopl| e| to the| way| of Allah| without compulsion.

On the| sam| e| question| of what| d| a‟w | ahis, Maulvi| Bashid| e| en| Iddris and| Abdul Rahm| an|

Harun| a,| all| of Ahmadiyy| a| Mission in Wa| gav| e| similar| responds,| saying| it is simply

calling| peopl| e| to the| way| of Allah.Wh| en| ask| ed| about| the| best| ref| er| enc| e| in terms| of

of Allah| with the| best| of knowledg| e| and| methodology.| Yah| ay| a| Jam| al| said it means

calling| peopl| e| to Islam| with decorum| and| humblen| ess| , while| Usman| Sa| e| ed| Iddris

respond| ed| that| the| vers| e| ref| ers| to calling| both Muslims and| non-Muslims to Islam| in a|

convincing mann| er.|

Iddrisu Wat| ar| a,| Umar| Siitu and| Abdul Wah| ab| Alhass| an| all| of Ahlu Sunna| Wal| Jam| a‟| at|

wer| e| all| of the| view| that| Qur‟an| 16:125 can| best| be| interpr| et| ed| as| calling| peopl| e| to the|

way| of Allah| with knowledg| e| and| wisdom as| well| as| criticizing wrong doers|

constructiv| ely without inflaming| passions.|

According to some du‟| at who wer| e| intervi| ew| ed,| the| media through which they| perform|

d| a‟w | ahinclude| Friday| pray| ers,| naming| cer| emoni| es,| funer| al| grounds and| marri| ag| e|

cer| emoni| es.Th| ey| add| ed| that| they| use| the| radio| stations| in the| Wa| Township to

propag| at| e| Islam| when| ev| er| they| get| the| opportunity.When| ask| ed| how does| Qur‟an|

16:125 impact| ond| a‟w | ahactiviti| es| and their| audi| enc| e,| all| the| du‟at respond| ed| that| it

The| du‟at wer| e| all| of the| view| that| the| activiti| es| of the| du‟ee can| positively| or

neg| ativ| ely| aff| ect| his d| a‟w | ah. Sheikh| Ibrahim| Iddrisu Wat| ar| a| stress| ed| that| the| Muslims

reg| ards| to the| impact| of d| a‟w | ahon the| community, all| the| du‟atintervi| ew| ed| respond| ed|

that| it has| help| ed| to reform| the| society| and| ev| en| help| ed| some| peopl| e| to def| ect| from

their| religion| to Islam.Wh| en| ask| ed| about| the| differ| enc| e| betw| e| en| the| da‟wahin the| e| arly|

days| and| the| pres| ent| day,| Uthman| Sa| e| ed| Iddris and| Yahy| a| Mahmoud| Daud| wer| e| of the|

view| that| the| differ| enc| e| is in the| use| of modern| technologi| es| as| ag| ainst| the| olden| days|

when| those| technologi| es| wer| e| not in exist| enc| e.|

Yahy| a| Jam| al| and| Abdullah| Alhass| an| on the| other| hand| said| the| e| arly| du‟atused|

knowledg| e,| wisdom and| pati| enc| e| as| the| principal| caus| e| of violenc| e| in the| Muslim

communities.Th| e| res| e| arch| er| finally| ask| ed| the| respond| ents| wheth| er| they| rec| all| any|

the| affirm| ativ| e.|

Sheikh| Ibrahim| Iddrisu Wat| ar| a,| the| Chief| Imam| of Ahlu Sunna| Wa| l Jam| a‟| a| mention| ed|

the| incidents| at| Dondoly in 1994 when| they| wer| e| stoned| by the| Tijaniyy| a| at|

belonging| to Ahlu Sunna| in Mango.Also| , in Dec| emb| er| 2014, ther| e| was| an| incident| of

violenc| e| betw| e| en| the| Ahlu Sunna| and| the| Ahmadiyy| a| in Wa| when| one| , Sa| e| ed| Yahaya,

3.8 Conclusion

In conclusion, it is worth noting that,| Islamic| scholars,| opinion le| ad| ers,| and| the|

Islamic| da‟wah. Despit| e| the| knowledg| e| of the| impact| and| rel| ev| anc| e| Qur‟an| 16:125 has|

on Islamic| propag| ation,| pre| ach| ers| use| valu| abl| e| opportunities| to vilify e| ach| other| and| in

pre| ach| ers.|

Pre| ach| ers| should re| aliz| e| that,| the| primary| aim| ofda‟wahis to provide| educ| ation,| in a|

toler| ant,| intell| ectu| al| mann| er| that| will captur| e| the| att| ention| of the| audi| enc| e| and| bring

ofda‟wahto targ| et| and| att| ack| any| segm| ent| of the| public for any| re| ason.| For da‟wahto

mak| e| a| gre| at| er| impact| car| e| should be| tak| en| to dev| elop| scientific| ways| of ev| alu| ating|

the| medi| a| across| the| various| medi| a| houses| in Wa| that| eng| ag| e| in da‟wahto se| e| wheth| er|

chang| es| and| improvem| ents| ar| e| nec| ess| ary.| The| funding, langu| ag| e(s)| used,| the|

gath| erings| as| well| the| medi| a| should be| ex| amin| ed| to ensur| e| that,| they| ar| e| germ| an| e| to

the| audi| enc| e,| other| than| that,| the| significanc| e| and| impact| of da‟wah will suffer|

CHAPTER FOUR

DISCUSSION OF ISSUES

4.1 Introduction

In the| previous| chapt| er,| I discussed the| historical| dev| elopm| ent| of d| a‟w | ah. And in this

chapterthe focus | is on the| analysis of data gathered through interviews from the field.

The discussion will focus on issues such as the content, duration, impact, communication, methodology, funding and competencies of the du‟at in the Wa

Municipality.

4.2 Impact of Da’wahin the Dissemination of Islam in the Wa Municipality

The| res| e| arch| er| is of the view that from the| information| gath| er| ed| through intervi| e| ws,

re| aliz| e| and| appr| eci| at| e| the| impact| of Qur‟an 16:125 on d| a‟w | ahand the role of d| a‟w | ah in

the dissemination of Islam in| the Wa Municipality. From the responses gathered, the|

15 foster| ed| in Ghan| a.| In an| intervi| ew| with Ba| b| a| Dawud| at his office in the premises of

the radio station it is understood that| the| medi| a| is the channel through which a| pre| ach| er|

could spe| ak| to thousands| of unknown audi| enc| e| instant| an| eously| without having| to

el| ectronic| medi| a.| Peopl| e| can| listen| to radio,| watch| tel| evision,| visit the| intern| et,| or re| ad|

a| newsp| ap| er| in the| comfort of their| bedrooms,| workplac| e| s, vehicl| es| and| many| other|

plac| es| that| would hav| e| be| en| impossible| for the| pre| ach| er| to pre| ach| fac| e| to fac| e| with the|

audi| enc| e.|

15 The host of J|ami|atu D|a|aw|a on R|adio Sommale on the fourth of February, 2015.

period 2000 to 2004. He| also| mention| ed| that| ther| e| ar| e| lots of d| a‟w | ah program| mes

going on ev| erywh| er| e| in Wa| henc| e| the| non-Muslims ar| e| beginning to appreciate and

accept the doctrine of Islam| .

Centr| al| also| beli| ev| es| that| the| impact| of the| d| a‟w | ah in Wa,| in particul| ar,| can| be| se| en| in

the| positive beh| avior| al| chang| es| that| ar| e| observ| ed| among the youth and the muslim community of Wa. For instance, there has been a reduction in the number of muslim

youth involve in theft cases of balot boxes during el| ection| eering periods| as a result of

the intensified preaching by the du‟at against that act. He also points out thatd| a‟w | ah in

difficult for the| pre| ach| ers| to go ther| e| and| do fac| e| -to-fac| e| pre| aching.| To him, the|

practic| es| cannot be underestimated.

The| Region| al| Tijaniyy| ah| Imam| in Wa,| Sulaiman Baquri| also rel| at| ed| that| the| impact| of

economic| system| of Islam.| Such tap| es| or recording| sar| e| abl| e| to provide| the| Muslim

with all| he| ne| eds| to know about| thes| e| components| of Islam| without the| direct| aid| of a|

scholar| or a| te| ach| er.This| achievement in d| a‟w | ah| according to Mallam Issah was|

rel| at| ed| to Hajj| since| the| scholars| in their| d| a‟w | ah activiti| es| hav| e| done recorded Hajj programmes which aid the audience to follow the procedures for conducting Hajj

during naming| and| marri| ag| e| cer| emoni| es,| funer| al| rites| and| daily mosque| pre| aching| is

towards| a| specific| identifi| abl| e| group of peopl| e| who ar| e| Muslims with a| particul| ar|

mess| ag| e.| As for the| non-Muslim audi| enc| e,| they| ar| e| first expos| ed| to Islamic| beli| efs| and|

4.3 Evaluation of Scholars on Da’wahin Wa

The| success| or failur| e| of any| d| a‟w | ah program| me can| best| be| me| asur| ed| through a|

compreh| ensiv| e| ev| alu| ation| of the| d| a‟| e| e| and his method| ology. The| res| e| arch| er| ther| efor| e|

found it appropri| at| e| to investig| at| e| how d| a‟w | ah program| mes ar| e| ev| alu| at| ed| in the| Wa|

being| ev| alu| at| ed| bas| ed| on wheth| er| or not they| ar| e| abl| e| to win converts| to Islam.|

Tijaniyya Muslim group in Wa, he| mention| ed| that| most peopl| e| ev| alu| at| e| scholars| bas| ed|

on wheth| er| or not they| ar| e| abl| e| to get| reverts| to Islam.H| e| said,| in his opinion it is

difficult to asc| ert| ain| who could win reverts to Islam since the only duty of the da‟ee is

to preach and the possibility of accepting the message of d| a‟w | ahis the preserve

ofAllah. He| rec| all| ed| the| incident| of the| Prophe| t of Islam| when he carried out d| a‟w | ahin the city of Makkah in the best ways but the majority of his people rejected his

message.The| Prophet| had| to move| to Y| athrib, now Ma| dina| befor| e| he| was| acc| ept| ed| by

the majority of the people.The| Prophet| then return| ed| to Makkah victorious aft| er| a| few|

ye| ars.Iqb| al| expl| ain| ed| further| that| this incident| has| set| prec| ed| enc| e| toev| alu| ating| how

good a| scholor or his methodologies| ar| e.| This, he| said| is so bec| aus| e| aft| er| sometim| e| the|

This implies| that| the| quality| of a| mess| ag| e| and| its method| is very| important| since| its

impact| can| be| felt| ye| ars| aft| er| its deliv| er| y when| peopl| e| get| to underst| and| the| truth. He|

ther| efor| e| said| it would be| wrong to ev| alu| at| e| a| scholar| who has not wona| revertas| not

being good or eff| ectiv| e.|

their| Shuyukh who conducts lessons| on Wedn| esd| ay| s. He| mad| e| mention| that| initially|

100

ther| e| wer| e| lots of people listening| to him but the| initiativ| e| fail| ed| as| the| number| of the|

listen| ers| significantly| dropped| due| to the| fact| that| the| topics he| discusses| wer| e| not

they| ne| ed| ed| topics on the rubrics of pray| ers,| spiritual cleansing and marri| ag| e| . He| said|

that| the| Sheikh| would spend| about| two we| eks| talking| about| the| life| and| de| ath| of

ev| alu| at| e| their| scholars| by the| topics they chose| for d| a‟w | ah.

According to Nashiru| Issah,| a| student| of Sheikh Mustapha Abdu, an Egyptian da‟ee in

Wa, they| ev| alu| at| e| their| scholars| by the| content| of their deliv| ery,| their in-depth|

knowledg| e| of the| Shari| ah,| Fiqh and| other| important| asp| ects| of the| scholars| ar| e| a| of

exp| ertis| e.| He| add| ed| that| if a| scholar| is knowledg| e| abl| e,| his d| a‟w | ah is usually| successful|

and| it can| be| cle| arly| se| en| by the| peopl| e.| He| used| Mustapha Abduas| a yardstick to measure what is required of a da‟ee. He claimed that Sheikh Mustapha Abdu was an all

round scholar who simplifies the topic of d| a‟w | ahto the level of his audience for easy

assimilation. According to Nashiru Issah, some| scholars| do come| to listen| to Mustapha

As can| be| observ| ed| from the| abov| e,| most of the| peopl| e| ev| alu| at| e| their| scholars| bas| ed|

res| e| arch| er| , which could hav| e| contributed| immens| ely| in the| det| ermin| ation| of the|

success| or otherwis| e| of Islamic| d| a‟w | ah in the Wa| Municipality| is the| mass medi| a.| The|

101

indicate how d| a‟w | ah is being| ev| alu| at| ed| by the| listen| ers| . It is ther| efor| e| imper| ativ| e| for

the| various| Islamic| groups and| individuals| as| well| the| Islamic scholars| who eng| ag| ed| in

d| a‟w | ah| enterpris| e| to find practic| al| ways| of person| ally| ev| alu| ating| the success of their|

d| a‟w | ah program| mes.

4.4 Languages used for Da’wah Programme s in Wa

The| langu| ag| e| used| for pre| aching,| has| a| direct| rel| ationship| with how well| the| mess| ag| e|

is deliv| er| ed| and| rec| eiv| ed| by the| listening| public. Some| audi| enc| e| and| scholars| find it

English langu| ag| e| to be| more| appropri| at| e| in conducting d| a‟w | ah. In Wa,| the| res| e| arch| er|

found the| use| of Wa| al| e| to be| predomin| ant| in the| d| a‟w | ah| enterpris| e.| In Kumasi,|

English, Haus| a| , Gaand| Twi ar| e| the| most widely| used| langu| ag| es| in d| a‟w | ah. In an|

February, 2015 at his residence in Limayiri in Wa, it cam| e| to light that| all| his

d| a‟w | ahar| e| done| in Wa| al| i| . This was| the| cas| e| bec| aus| e| in his view,| both the| pre| ach| ers|

langu| ag| e| . This view| was| further| strength| en| ed| when| the| res| e| arch| er| intervi| ew| ed|

pre| ach| ers| like| Sheikh| Ahmed| of the| Ahlu Sunna| group and| Mall| am| Fan| an| of the|

Tijaniyy| a| community in Wa| who both pref| err| ed| the| use| of Wa| al| i| bec| aus| e| it is their|

nativ| e| tongue| and| they| communicat| e| bett| er| when using it for d| a‟w | ah.The| Pre| ach| ers|

from the| Ahmadiyy| a| Muslim Mission mostly use| English langu| ag| e| bec| aus| e| they| ar| e|

mostly non-nativ| | es of Wa| and| therefore cannot| spe| ak| Wa| al| i| Langu| ag| e| .

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4.5 Methodology and structure of Da’wah in Wa

The| methodology| of any| d| a‟w | ah| activity plays| a| centr| al| role| in its success| or failur| e.|

The| langu| ag| e,| posture| and| the| scholarly| pres| ent| ation| of the| mess| ag| e| of the| scholar| is

par| amount| to achieving the objective of d| a‟w | ah. Outlining the| appropri| at| e|

knows best| those| who follow the| right way”.|

The| methodology| outlined| in the| Qur‟an| and| the| recomm| end| ed| char| act| er| of the|

da‟ee,app| e| ars| not be| in harmony with the| conduct of some| du‟| at in Wa.| D| a‟w | ahin Wa|

se| em| to serv| e| as| a| good platform| for some| pre| ach| ers| to se| ek| veng| e| anc| e| for offences

committed againste| ach| other| rath| er| than| pre| ach| ing the| mess| ag| e| of Islam.| Such scholars|

complet| ely| se| ek| to humiliat| e| e| ach| other| and| to demonstrate who is more|

knowledg| e| abl| e.| The| virtues| of toler| anc| e| and| focus, which ar| e| recomm| end| ed| in the|

Qur‟an,| as| good qualiti| es| of a| pre| ach| er,| ar| e| complet| ely| ignored| by some| scholars| who

Sommal| e| in Wa,| stat| ed| that| the| gre| at| est| chall| eng| e| they| hav| e| with pre| ach| ers,| is the|

mann| er| in which they| alw| ays| se| ek| to att| ack| and| humiliat| e| e| ach| other.| It se| ems| that|

d| a‟w | ah platforms as avenues to condemn rival| scholars| without caring| about| the|

possible| implications| of such actions| on their| audi| enc| e| and| Islam| in gen| er| al.|

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that| one| is not allowed in islam to sponsor the cost of Hajj for his par| ents| before that of

Sheikh Gaus. In my view, d| a‟w | ah is never an open competition whereby a victor and a vanquished are declared at the end of the contest. Therefore, in the event of disagreement on any Islamic issue, the primary reference must be the Qur‟an and

Sunnah for verdict which must be accepted by both parties dispartionately. The|

res| e| arch| er| found out that| the| use| of Radio| Progress| by a da‟ee Saeed Yahaya to settl| e|

station| as| well| as| scuffles| betw| e| en| rival| groups who gath| er| ed| ther| e.| The| situation| of

hold for a| period| due| to the| increasing use| of indec| ent| langu| ag| e| for Islamic| d| a‟w | ah.

was| an inflamatory comment| mad| e| by an Ahmadiyy| a| Region| al| Missionary| by name

me| eting| and| agr| e| ed| not to insult e| ach| other| on their| programm| es.|

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The researcher‟s monitoring of Islamic| programm| es| on Radio| Upper| West| rev| e| al| ed|

that| the| use| of indec| ent| langu| ag| e| was| not complet| ely| solved| as| it continues| betw| e| en|

the| Ahlu Sunna| and| Ahmadiyy| a,| as| well| as| Jami| yyat| u Ansuarat| Radio| Progress.| The|

pre| aching| of Mall| am| Zak| ari| a| was| found by man| ag| em| ent| to be| dang| erous| for

aforementioned conflicts resulting from d| a‟w | ah it appears majority of the du‟at of the

Wa Municipality do not strictly implement the requirement for d| a‟w | ah methodology|

outline in Qur‟an 16:125.The| pre| ach| er| must ex| ercis| e| gre| at| car| e| to ensur| e| that| no

segm| ent| of the| listening| public is personally hurt by their utter| anc| es.| The| mann| er,| in

which the| pre| ach| er| pres| ents| his topics, should fully captur| e| the| att| ention| of the|

listening| public.

4.6 The Application of Qu’ran 16:25 in Da’wah in the Wa Municipality

religiously. The| way| a| Muslim should dress,| the| food he| e| ats,| the| drinks he| tak| es| and|

ev| ery| asp| ect| of his exist| enc| e| has be| en| outlined| in the| Qur‟an| and| Sunnah| of the|

Prophet.| The| res| e| arch| er| sought to know to what| ext| ent| the| scholars| in Wa| understan| d

and| apply| Qur‟an| 16:125 in d| a‟w | ah.It app| e| ars| to the| res| e| arch| er| that| not so long ago,|

way| of Allah.T| hey| wer| e| very| intoler| ant| of the views of others| and| always pre| ach| about||

hell| and| how peopl| e| would go to hell| ev| en| with the| slightest| offenc| e.| In an| intervi| ew|

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ther| e| shouldalw| ays| be| effort| to bal| anc| e| the| topics that| ar| e| handl| ed| duringd| a‟w | ahto give|

the| audi| enc| e| a| compreh| ensiv| e| educ| ation| on Islam| and| how this can| be| practic| ally|

appli| ed| in the| da| ily life| of the| Ummah.| He| also| stress| ed| that| car| e| should be| tak| en|

toensure| that| the| words used| in d| a‟w | ah are not offensiv| e| and| has| the| qualiti| es| of

soothing the| he| arts| of both Muslims and| non-Muslims.

He| indicat| ed| that| topics on technicalar| e| a| s of Shari‟ah such as| inherit| anc| e| has| be| en|

tre| at| ed| sev| er| ally| in differ| ent| forms by subject| exp| erts| who hav| e| had| training| in the|

to the| many| family| feuds| that| wer| e| ongoing in Muslim communities| at| the| time| due| to

unfair,| ignorant| applic| ation| of the| Law| on inherit| anc| e| in theev| ent| of de| ath| of a| rel| ativ| e.|

It also| cam| e| to light that| all| the| thre| e| Islamic| groups of Ahmadiyya, Ahlu Sunnah and

Tijaniyya, who pre| ach| on Radio| Progressalways| want| to educ| at| e| their audi| enc| e| on

their| peculi| ar| beli| efs| and| practic| es| that| ar| e| differ| ent| from other| Muslim groups. For

ex| ampl| e,| the| Ahmadi| Muslims pre| ach| on topics such as| the| belief in Ghulam| Ahmad|

as| a| mess| eng| er| and the| de| ath| and| resurr| ection| of Jesus| Christ. The| Ahlu Sunna| halso|

stress| es| the| onen| ess| of Allah| in their| d| a‟w | ahactiviti| es| and| the| condemn| ation| of

Tijaniyy| a| and| Ahmadis practic| es| such as| the| ven| er| ation| of the| de| ad,| el| abor| at| e| funer| al|

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(Sunnah)| view| as| innovation| and| polytheistic| practic| es.| The| Tijanyy| a| Muslim

Accordint to Saiba Siddique, topics such as| “Muslims in P | e| ac| e Building”, “th| e Tru| e

M| e| aning of | a Muslim”, “Isl| am St | ands for P | e| ac| e” promote unity

amongtheMuslimCummunity. The radio stations on which d| a‟w | ah programmes are conducted also play a leading role in events which emerge out of da‟wah programmes by inviting prominent du‟at to address the emerging issues which could bring disunity among followers of the three main Islamic groups in the Wa Municipality.

the| chunk of the| topics tre| at| ed| on Radio Upper West. However, when contemporary

issuesem| erg| e| in the| society| that| se| ems| to hav| e| neg| ativ| e| influenc| e| s on the| lives| of the|

youth in particul| ar,| such issues| ar| e| discussed.| The| res| e| arch| er| also| found out that| the|

topics tre| at| ed| on this station| and| the| counter| topics that| serv| e| as| a| respons| e| end up

choice of topics for da‟wahRadio| Progress| in the Wa| Municipality is more|

conserv| ativ| e| in its choice of topics as topics treated on the station| hardly go beyond the concept of Islamic spirituality.

still choose| their| topics bas| ed| mostly on the| spiritual| asp| ect| of Islam.| Topics that| se| ek|

the| ne| ed| to fast| during the| month of Ram| ad| an,| ar| e| mostly handl| ed.| The| spiritual| asp| ect|

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The| tel| evision| stations| howev| er| app| e| ar| to be| quite| differ| ent| as| they| end| e| avor| to sel| ect|

topics that| de| als| with Islam| and| scienc| e,| educ| ation| in Muslim communities,| and|

Muslim person| ality| programm| es| aim| ed| at| motivating| the Muslim youth in particul| ar| to

hav| e| a| broad| er persp| ectiv| e| of Islam| and| life.| It is the| view| of the| res| e| arch| er| that,| topics

sel| ect| ed| for pre| aching| in the| Ghan| ai| an| medi| a| should be| well| res| e| arch| ed,| be practic| al|

and| rel| ev| ant| to the| spiritual,| economic,| political,| and| social| ne| eds| of the| iraudi| enc| e.|

Pre| ach| ers| should end| e| avour| to cover| topics on ev| ery| asp| ect| of Islam| and| not only

those| they| fe| el| comfortabl| e| with. Pre| ach| ers| in the| radio| stations| in particul| ar| hav| e| to be|

4.7 Status of Da’wah in Wa without Qu’ran 16:125

The| res| e| arch| er| found out that,| ther| e| has| be| en| quite| a| number| of tensions| betw| e| en| the|

Ahlu Sunna| wal| Jama‟a| and| the| Tijanniyy| a| in Wa| in terms| of their| differ| enc| es| in

Aqe| ed| a| h.Thes| e| tensions| wer| e| all| spark| ed| by the| methodology| of da‟wahpractic| ed| by

both groups during those| times.Th| er| e| was| the| use| of harsh| and| very| strong offending|

words.Sheikh| Kamil| Ishak| in his opinion said,| the| Ahlu Sunna| wal| Jam| a| ‟a| alw| ays|

said| was| consistent| in their| da‟wahactiviti| es| and| they| wer| e| very| quick in issuing

judgment| on ev| eryd| ay| issues| of life.| He| mad| e| mention| that| the| Tijanniyy| as| also| hav| e|

their| shar| e| of the| blam| e| as| they| also| hav| e| a| habit| of insulting the| de| ad| scholars| of the|

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hat| e| the| Prophet| (S.AW).

aggressiveand| harsh| methods.It| was| rev| e| al| ed| during the| res| e| arch| that| the| various|

sel| ect| ed| Shuyukh who use| the be| autiful| methods| hav| e| a| lot of listen| ers| and| followers|

Ahmadiyya| and| the| Tijaniyya.| He mention| ed| that Ibrahim| Kar| e| em| is a da‟ee who is measured in speech and for that matter is listened to by all the religious groups in the

Wa Municipality. Abdul Rahman Iddrissalso| cited| an incident when confusion broke

out betw| e| en| the| Ahlu Sunnaand| the| Tijaniyya| and the part he (Sheikh| Abdul Rahm| an| )

play| ed| in restoring peace among the groups due to his perceived liberality in da‟wah.|

It is therefore conclusive from the events above that SheikhAbdul Rahman and Sheikh

Abdul Karim, together with du‟at who carry out da‟wahin the manner of the above two scholars follow the standard of da‟wah outline in Qur‟an 16:125 and thus succeed in da‟wah. On the other hand, du‟at that violate the standard set by Qur‟an 16:125 are likely to inflame passions among their audience and this could lead to violence and failure to win reverts to Islam.

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4.8 Conclusion

In conclusion, it is worth noting that| Islamic| scholars,| opinion le| ad| ers| and| the| ordinary|

of Islam| . Despit| e| the| knowledg| e| of the| importanc| e| of using be| autiful| pre| aching| and|

Some| scholars| view| the| medi| a| as| a| fertil| e| ground to launch| att| acks| on e| ach| other| and|

to prove| their| superiority| over| other| pre| ach| ers.| Pre| ach| ers| should re| aliz| e| that,| the|

primary| aim| of da‟wahis to provide| educ| ation,| in a| toler| ant| and| intell| ectu| al| mann| er|

that| will captur| e| the| att| ention| of the| audi| enc| e| and| bring about| lasting| chang| es| in their|

attitud| es| and| beh| avior.|

It is ag| ainst| the| ethics| of da‟wahto targ| et| and| att| ack| any| segm| ent| of the| listening| public

for any| re| ason.| For da‟wahto mak| e| a| gre| at| er| impact| in the| medi| a,| car| e| should be| tak| en|

topics discussed | on da‟wahprogramm| es| in the Wa| Municipality.Da‟wah topics should

be| re-ex| amin| ed| to ensur| e| that| they| ar| e| rel| ev| ant| to the| audi| enc| e| other| than| that| the|

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CHAPTER FIVE

CONCLUSION

5.1 Introduction

recomm| end| ations| and| gen| er| al| conclusion.

5.2 Summary of Findings

The| main| purpose| of this study has| be| en| to explor| e| the| applic| ation| of Qur‟an| chapt| er|

16:125 in da‟wah in the Wa| Municipality. It sought to find out to what| ext| ent| the| Wal| a|

Muslim Preachers haveadopt| ed| the| vers| e| as| the| main| methodology| outlined| in the|

Qur‟an| for da‟wahactiviti| es.| The| study further| sought to survey| the| gen| esis| of

Islamic| groups in Wa| werealso| contacted to show how they| hav| e| appli| ed| the| vers| e| in

their| da‟wahactiviti| es.| To achi| ev| e| the| set| goals,| the| res| e| arch| er| contact| ed| the| thre| e|

main| Islamic| groups in Wa,| nam| ely;| the| Tijaniyya, the| Ahmadiyy| a| and| the| Ahlu

Sunnah| Wal| Jam| a| ‟a| and| elicit| ed| their| views| on the| significanc| e| and| applic| ation| of the|

vers| e| in da‟wah activiti| es.|

The| res| e| arch| er| also| took inter| est| in the| langu| ag| e,| duration,| mode| of ev| alu| ation,| scope|

da‟wahprogramm| es| in Wa.| The| res| e| arch| er| sought to know to what| ext| ent| the| Muslim

they| fulfill this towards| thems| elv| es| and| non-Muslims.The| res| e| arch| findings rev| e| al| ed|

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that| the| Wal| a| Muslim community has| sufficient| knowledg| e| | of Qur‟an| 16: 125 as| the|

ext| ent,| to apply| it in their da‟wah programm| es| in the medi| a| or other avenues of

characterized by and exhibit| ion of self| -aggr| andiz| em| ent| and| display of superiority| in

Islamic| knowledg| e.|

The| res| e| arch| also| found that| the| preachers in WaMuslim community use different

channels in their da‟wah enterprise. It was| discover| ed| the| preachers pref| er| to use| the|

local| Wala langu| ag| e| in their| da‟wah| activities.| The| use| of the| local| langu| ag| e| was|

found to be| pref| er| abl| e| and| more| conveni| ent| for both indigenous| scholars| and| listen| ers|

for Islamic| da‟wah in Wa.| This attitud| e| on the| part| of pre| ach| ers| has| exclud| ed| the| non-

Wacommunity,| as far as the researcher is concerned, it is imper| ativ| e| , where possible, to

use| the| local| langu| ag| e| of the| peopl| e| and| English langu| ag| e| concurrently| so as| to mak| e|

cle| arly,| how a| Muslim should beh| av| e| in ev| ery| asp| ect| and| situation| of his life.|

Pre| ach| ers| ther| e| should pres| ent| the| Islamic| religion| in all| its fac| ets| and| not as| a| religion|

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The| ev| alu| ation| of da‟wah programm| es| was| se| en| to be| virtually| through phone| calls,|

lett| ers| of appr| eci| ation,| and| aw| ards| that| ar| e| given| to individual| scholars| as| a| way| of

has| be| en| mad| e| by any| Islamic| group in Wato| scientific| ally| me| asur| e| the| success| or

of monitoring and| ev| alu| ation| that,| it can| be| det| ermin| ed| wheth| er,| the| contents,|

langu| ag| e,| methodology| and| other| important| components| of da‟wahme| et| the| requir| ed|

stand| ards.| The| phone| calls,| lett| ers,| and| aw| ards| that| ar| e| rec| eiv| ed| from sections| of the|

indication| of the state of da‟wah in Wa.

The| res| e| arch| also discover| ed,| to a| larg| e| ext| ent,| the| methodologi| es| used| for da‟wah are

offensiv| e| pre| aching| in da‟wah enterprise. Pre| ach| ers| eng| ag| ed| in Islamic| da‟wah should

end| e| avour| to rem| ain| focused| and| put the| pres| ent| ation| in such a| way| that| it will captur| e|

the| att| ention| of the audience. The| objectiv| e| of the| pre| ach| er| should be| to ple| as| e| Allah|

Some| narrow| minded,| self| cent| er| ed| and| ignorant| pre| ach| ers| hav| e| used| the| da‟wahas| a|

audience, hav| e| serv| ed| as| a| cat| alyst| for violenc| e| clash| es| among Muslim groups in the

Municipality.

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5.3 Recommendations

The| res| e| arch| er| mak| es| the| following recomm| end| ations| to help| am| elior| at| e| the| stat| e| of da‟wah in the Wa Municipality.

5.3.1 Training of Preachers

Firstly, ther| e| should be| some| kind of training| for peopl| e| who wish | to eng| ag| e| in

appropri| at| e| methodology| and| temp| er| am| ent| for pre| aching.| Such training| will possibly

order| to help| reduc| e| the| ramp| ant| use| of unhe| althy| and provocativ| e| language pre| ach| ers|

use| against| each| other.| Such training| will also| help| the| pre| ach| er| me| et| cert| ain| desir| ed|

In this way,| the audi| enc| e| of Islamic| d| a‟w | ah will be| abl| e| to find answ| ers| to many| issues|

pre| ach| ers| from focusing on the| topical| issues,| but rath| er| they| choose| to emb| ark| on

sme| ar| camp| aigns| ag| ainst| e| ach| otherand| also display their superior| ity over others.|

Pre| ach| ers| should be| tak| en| through modern| techniqu| es| of communication| to me| et| the|

ne| eds| of contempor| ary| issues.| The| use| of power| point, projectors,| and| flip charts| will

help| mak| e| the| pres| ent| ation| of da‟wahprogramm| es| bett| er| plann| ed,| more| logical| ly,

organiz| ed| and| more| underst| and| abl| e| to audienceesp| eci| ally| on tel| evision.| Any

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ex| act| for da‟wah activiti| es.|

5.3.2 Da’wah to Different Age Groups

In doing da‟wah it is important| to adopt| strat| egi| es| that| will work for the divers| e| ag| e|

wer| e| direct| ed| towards| adults. Though ther| e| wer| e| kids Qur‟an| competition| programm| es|

which ar| e| me| ant| to improve| the| knowledg| e| of kids in the| Qur‟an,| it does| not ext| end| to

all| other| fac| ets| of Islamic| educ| ation.| As it is, da‟wah programm| es| may| not mak| e| much

me| aning| to children| bec| aus| e| they| may| not be| abl| e| to compreh| end| the| abstr| act|

pre| aching| of most scholars.| Pre| ach| ers| should ther| efor| e| tak| e| note| of the| speci| al| ne| eds|

help| them| rel| at| e| with the| intend| ed| mess| ag| e| bett| er.| The| use| of dram| a| bas| ed| on

depict| some| Islamic| ev| ents| and| re| aliti| es| like| conditions in par| adis| e,| ar| e| all| good ways|

strat| egi| es| will alw| ays| le| av| e| a| lasting| impression| on the| minds on the| children| on such

issues.|

As children| car| e| so much about| ent| ert| ainm| ent,| the| Muslim community can| also| mak| e|

aids| ar| e| well| plann| ed| and| eff| ectiv| ely| used| it will provide| children| with countless

educ| ating.| The| scholars| ag| ain| can| study the| culture| of the| peopl| e| of the| ar| e| a| and| try to

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situat| e| Islamic| re| aliti| es| using those| cultural| valu| es,| that| way| the| mess| ag| e| will rem| ain|

5.3.3 Strategic Funding and Planning

The| res| e| arch| er| further| recomm| ends| that| the| funding of Islamic| programm| es| should not

denomin| ations| in Wa.| D| a‟w | ah is a| tactful| ent| erpris| e| that| requir| es| a| lot of resourc| es,

stre| amlin| e| the| sponsorship of da‟wahprogramm| es.| With the| est| ablishm| ent| of a|

will hav| e| to do so through the| management of the da‟wah fund. Bec| aus| e| such funds

5.3.4 The Establishment of Da’wah Committees

The| res| e| arch| er| further| recomm| ends| the| est| ablishm| ent| of a| standing| da‟wah committe| e|

within all| Islamic| denomin| ations| in Wa,| who will help| overs| e| e,| stre| amlin| e,| ev| alu| at| e|

and| tak| e| practic| al| steps| to improve| da‟wah| activities| in Wa.| Such da‟wah committe| es|

within the| community should come| togeth| er| to regul| at| e| and| give| some| guidelin| es| on

how pre| ach| ers| should conduct thems| elv| es,| esp| eci| ally,| in the| medi| a.| The| committe| es|

should monitor all| pre| aching| programm| es| in the| medi| a| and| ensur| e| that,| ther| e| is

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complet| e| abhorr| enc| e| of intoler| anc| e,| provocativ| e| pre| aching,| and| direct| att| acks| on

fellow| scholars.| The| committe| es| should also| est| ablish| a| complaint| unit wher| e| any|

pre| ach| er| or memb| er| of the| listening| public can| regist| er| any| act| of misconduct on the|

part| of a| pre| ach| er| for strict sanctions| to be| met| ed| out on such a| scholar| aft| er| due|

decorous in their| pre| aching| to be| recomm| end| ed| for recognition| and| aw| ard.| As the|

punishments| det| er| some| scholars| from the| use| of indec| ent| langu| ag| e,| the| awards| and|

fre| e,| effici| ent| and| intell| ectu| al| propag| ation| of Islam| in the| ne| ar| future.| Such committe| es|

such that,| no one| can| use| intemp| er| at| e| langu| ag| e| to pre| ach,| otherwis| e,| the| appropri| at| e|

5.4 General Conclusion

da‟wah.|

Prophet| Muhamm| ad‟s| (S.A.W) da‟wah strat| egi| es| that| hav| e| be| en| est| ablish| ed| in the|

study refl| ect| ed| the| best| possible| method| and| medium| av| ail| abl| e| for da‟wah| at the|

time.As| the| study further| demonstr| at| ed,| succe| eding| Islamic| gen| er| ations| adopt| ed| the|

best| medi| a| at| ev| ery| stag| e| of medi| a| evolution| for Islamic| propagation. From written|

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she| ets| to printed| mat| eri| als,| wirel| ess| communication,| radio,| tel| evision,| intern| et,| audio|

and| video| cass| ett| es;| all| thes| e| medi| a| forms and| systems| have be| en| used| by Muslims at|

cer| emoni| es,| mosque| pre| aching| and| sev| er| al| other| channels, utilized| by the| Muslim

community in Wal| a| has| facilit| at| ed| da‟wah activiti| es.| To a| larg| e| ext| ent,| the| stat| e| of

da‟wah in Wa| , as| discover| ed| in the| study, could hav| e| be| en| bett| er.| It is unfortunat| e| to

audi| enc| es| se| eking| enlight| enm| ent.| Most du‟| at fail| to live| up to the| exp| ect| ations| of

on rel| ev| ant| topics but rath| er| eng| ag| e| in vile| abus| es| of rival| scholars| who in turn nev| er|

ce| as| e| to ret| ali| at| | e when| the| opportunity pres| ents| itself.|

This situation| exists| bec| aus| e| some| scholars| do not res| e| arch| and| choose| inappropri| at| e|

da‟wahmethodology| to pres| ent| their| mess| ag| e| . For da‟wah programm| es| in Wa to hav| e|

much impact| on the| audi| enc| e,| me| asur| ed| steps| must be| tak| en| to ensur| e| an| effici| ent|

system| of monitoring and ev| alu| ation| of the| use| of appropri| at| e| da‟wah techniqu| es|

da‟wah committe| es| should be| formed| from the| region| al| to nation| al| lev| els| to mak| e| the|

ex| ercis| e| more| compreh| ensiv| e| and| nation| al| in outlook. For da‟wahto be effective and

sustain| abl| e| source| of funding.In the| abs| enc| e| of thes| e| nec| ess| ary| components| of da‟wah,

as| has| be| en| espous| ed| in the| Qur‟an| and| Sunnah, the fruit of da‟wah will constantly|

elud| e| the| Wa Muslim Community.

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PRIMARY SOURCES

INTERVIEWS

Name Designation Date of Interview

Maulvi Bashirudeen Iddriss Islamic scholar and da‟ee of the Ahmadiyya Mission in Wa 01/01/2015

Uthman Saeed(Jordanman) Islamic Studies teacher and Imam of Islamic Senior High School in Wa 01/01/2015

Alhaji Ahmad Issah Islamic scholar and da‟eeof Tijaniyya in Wa 03/01/2015

Yahaya Mahmoud Daud Islamic scholar and da‟eeof Tijaniyya in Wa 03/01/2015

Yahaya Jamal Da‟ee and Accountant, Jirapa Municipal Assembly 03/01/2015

Ibrahim Iddriss Watara Chief Imam of Ahlu Sunnah Wal Jama‟a, Upper West Region, Wa 05/01/2015

Nurudeen Sualah Manager of Wa Islamic Education Unit 06/01/ 2015

A. Y. Ahmad Yakubu Ahlu Sunnah scholar and da‟ee 07/01/2015

Mohammed Gaus Deputy Upper West Regional Imam of Ahlu Sunnah Wal Jama‟a 07/01/2015

Shaiba Mahmoud Siddique Da‟eeand Imam of Wapani Ahlu Sunnah Wal Jama‟a Mosque, Wa 08/01/2015

Alhassan Abdullai Da‟ee, Imam of Huduiyya Mosque and Arabic Instructor at Huduiyya 08/01/2015

Islamic JHS in Wa

Saeed Yahaya(Japanman) Islamic scholar and da‟eeof Ahlu Sunnah Wal Jama‟a in Wa 08/01/2015

Abdul Rahman Haruna Islamic scholar and da‟ee of the Ahmadiyya Mission in Wa 31/01/2015

Sulaiman Baquri Imam of the Wa Central Mosque 31/01/2015

Seidu Bamanjo Employee and host of da‟wah programmes on Radio Upper West 03/02/2015

Nayyar Froko Employee and host of da‟wah programmes on Radio Upper West 03/02/2015

Baba Daud Presiding Member of the Wa Municipal Assemblu, employee and host 04/02/2015

of da‟wah programmes on Radio Sommale in Wa

Abdul Aziz Arabic Instructor at Hidayatul Islamiyya JHS in Wa Central 04/02/2015

Ibrahim Alhassan Employee of Radio Sommale in Wa 05/02/2015

Brother Iqbal A student of Sheikh Saeed Harun of the Tijaniyya Muslims in Wa 05/02/2015

Nashiru Issah A follower of the Tijaniyya Muslim Group in Wa 07/02/2015

Umar Fanan A Tijaniyya da‟ee on Radio Progress in the Wa Municipality 07/02/2015

Zakaria Malik A da‟ee of the Ahmadiyya Mission in Wa 07/02/2015

Pascal Nuzaala Head of programmes at Radio Progress, Wa 31/01/2015

Umar Siita Ahlu Sunnah da‟ee and Arabic Instructor at Limamyiri Model 31/01/2015

119

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APPENDIX 1

Picture| Credit| Nuru Mimmin

Dat| e| 05/08/2015

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APPENDIX 2

The| Wa| Ce| ntra| l Mosque|

Picture| Cre| dit Nuru Mimmin

Da| te| 05/08/2015

126

APPENDIX 3

The| Wa| Ahlu Sunna| h Mosque|

Picture| Cre| dit Nuru Mimmin

Da| te| 05/08/2015

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APPENDIX 4

STRUCTURED INTERVIEW

The| Study of Qur’a| n 16:125 a| nd it’s Implica| tions on D | a’w | ahA| mong the| Pe| ople| of

Wa| in the| Uppe| r We| st Re| gion of Gha| na|

a| ca| de| mic purpose| . Tha| nk you for your time and energy to the success of this study.

1. What do you understand bythe term d| a‟w | ah?

2. How do you understand Qur‟an 16:125 in relation to d| a‟w | ah?

3. Through which medium or media is d| a‟w | ah conducted in Wa?

4. How do you expect a da‟ee to conduct himself in the community?

5. Do you think there is any difference in the methodology of d| a‟w | ahbetween the

early and the present du‟at of Wa?

6. If yes to question five above, what accounted for the difference?

7. Do you think proper application of Qur‟an 16:125 improve the efficiency of

d| a‟w | ah?

8. Do you think the du‟at of Wa effectively apply Qur‟an 16:125 in their

d| a‟w | ahactivities?

9. Are you aware of the occurrence of any sectarian conflict in the Upper West Region

before?

10. If yes to question nine above, what, to the best of your knowledge, caused the

disturbance?

11. What form of support do you think the du‟at of the Wa Municipality need?

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