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[quote]My take on this is that dawah is an essential part of a muslims responsibilities. However the scope,responsibilities and audience will be different in different situations. There are responsibilities for a common muslim,a scholar, muslim Ummah and a muslim state. For Common Muslims At a common man's level, a Muslim has been prescribed to participate in mutual admonitions and exhortations regarding steadfastly following what he has understood to be the Truth (Al-Asr 103). The words "mutual admonitions and exhortations" have defined the nature and the scope of the responsibilities of propagation, which the Qur'an has placed upon common Muslims. For instance, these words clearly imply that: This work is done at a mutual level. This work does not create a relationship of teacher and pupil, or the learners and the learned among those who participate in it. On the contrary, it creates a relationship of mutual helpers in promoting whatever is considered good and hindering whatever is believed to be bad (or evil). The Qur'an has referred to the true Muslims as 'mutual friends, promoting good and hindering evil, among themselves' (Al-Taubah 9: 71). The scope of this work seems naturally to be limited to one's own social environment and surroundings. In other words, this work is primarily to be undertaken and conducted in one's own environment and surroundings. It is to be conducted in one's family, friends, relatives and social and professional acquaintances. It is obvious that 'mutual exhortations and mutual admonition' cannot take place without a prior relationship between the two or more individuals who involve themselves in the exercise. For Those With Knowledge The Qur'an, in Al-Taubah 9: 122 has prompted some of the Muslims to gain expertise in Islam and has subsequently prescribed an assignment for them as well. The referred verse reads as: And it was not possible for all the believers[2] to go out [to gain expertise in Islam][3]. Then why did not a group from each community come to gain in-depth knowledge in [God's] deen and to warn their people, when they returned to them, so that they may save themselves [from God's wrath]. The opening of the verse tells us that even though it is not possible for all the Muslims to gain in-depth knowledge of Islam, due to the natural differences in their abilities as well as in the opportunities that one is provided in life, yet some of the people, in each community, who had the ability of gaining such in-depth knowledge, as well as the opportunity for doing so, should have made the efforts of gaining this knowledge. In contrast to the nature and scope of the work assigned to the common man, the work prescribed for those bestowed with an in-depth knowledge of Islam, is one of teaching and wisely admonishing others on their deviations from the right path. This work is not done at a mutual level. In this case, one person assumes the active role of a teacher for his people and the common Muslims are expected to assume the role of pupils. For Muslim Collectivities The third level of propagation mentioned in the Qur'an is one, which is to be undertaken by a Muslim collectivity[4]. The Qur'an says: These are the people, who - if We give them authority in the land - shall establish Sala'h, pay Zaka'h, promote good and forbid evil. (Al-Hajj 22: 41) This verse was revealed before the establishment of the Muslim state in Medina. This verse chalked out the basic Da`wah program for the Muslim state even before its establishment. The primary responsibilities given in this verse are: The first and the foremost responsibility in this regard is the establishment of Sala'h. This responsibility includes the establishment and the maintenance of all such facilities that may be required for the organization of Sala'h. For instance, this responsibility includes - as is also evidenced by the Seerah of the Prophet (pbuh) and that of the subsequent Muslim Caliphs - the construction and the maintenance of mosques; the appointment, if necessary, of the leaders of prayers; the organization of the Jum`ah congregation and address etc. The second responsibility of an organized Muslim collectivity, as is mentioned in the referred verse is the establishment of the system of collection and the equitable distribution of Zaka'h[5]. The third responsibility of an organized Muslim collectivity is that of the promotion of whatever is good and forbiddance of what is known to be bad. After the establishment of the Muslim state in Medina, the Qur'an gave a further directive with respect to the fulfillment of this particular responsibility. It directed the Muslim state to create an organized department, which is authorized by the state, for the purpose of carrying out this particular responsibility, on behalf of the state. The Qur'an says: And it should be so that there be a group among you, which calls to virtue, promoting good and forbidding evil. And whoever makes this arrangement, shall indeed be successful. (Aal Imraan 3: 104)[/quote]
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