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guidance. He knows that if he can bring God’s servants close to
God, God will be pleased with him. These factors spur him on in
his task. They ensure that his words, far from being repetitive and
monotonous, have a spiritual content about them. The preacher
of God’s word thinks first and foremost of his congregation. More
than anything, he wants them to find right guidance. This means
that he gives full concession to the mindset of every individual
that he is addressing, and casts his words in a mould that will be
understandable to them.
We find this method of
Dawah
in a perfect form in the life of
the Prophet of Islam. Night and day, he was busy preaching the
word of God. But his preaching was far from a bland repetition of
certain set speeches. He used to take into consideration the nature
of his congregation in formulating his message.
On one occasion, in the early days in Makkah, the Prophet
preached Islam to Abu Sufyan and his wife Hind. This is how he
framed his address:
“Abu Sufyan ibn Harb, Hind bint ‘Utba. You are going to die,
then you will be raised up. The good will then be admitted into
heaven, and the wicked will enter hell. I am telling you the truth.”
The historian Ibn Khuzaima has recorded the following
conversation between a member of the Makkan nobility, Haseen,
and the Prophet Muhammad. “Tell me, Haseen,” the Prophet
said, “how many gods do you worship?” “Seven on earth and one
in heaven,” Haseen replied. “Whom do you call on when you
are in trouble?” the Prophet asked. “The one in heaven,” Haseen
answered. “And whom do you call on when you have suffered loss
of wealth?” the Prophet asked again. “The one in heaven,” came
the same reply. “He alone answers your prayers,” the Prophet said,
“Then why do you set up others as His equals?”
After he had reached Madinah, however, when he sent a formal
invitation to the people of Najran, he presented his message in yet
a different manner:
“I call on you to serveGod rather thanmen, and to acknowledge
