Dawah
Since ʿ wa (Arabic دعوة, DMG since ʿ wa) is an Arabic term that general language comprises a wide range of meanings ( "Call, call, invitation, advertisement, propaganda, invocation, benediction " ), in the specific sense but today mostly the "call " referred to Islam " or " call to God in the form of missionary activity. A person who, since ʿ wa performs, as ʿ ī or Da ʿ iya is called, the corresponding plural Du ʿ AT. In Islamic history there have been several Da ʿ wa - movements that were linked to political claims to power. Since ʿ wa in terms of advertising for Islam is now institutionalized in numerous organizations. Some of them, such as the Muslim World League and the Muslim Brotherhood operate internationally.
- 3.1 Muslim Brotherhood
- 3.2 Muslim World League
- 3.3 Further, since ʿ wa - organizations
Since ʿ wa in the Quran
The term Da ʿ wa already encountered at several places in the Qur'an, there has, however, especially the importance of appealing to a deity by the people. So God reaffirmed in Surah 2:186 that he is " the invocation of a call ends " (da ʿ wat dA ʿ in ) will answer, and in Sura 13:14 declares that God alone the true invocation ( as ʿ wat al - Haqq ) due while the appeal other beings or forces of nature is useless. In Surah 10:89 God confirms Moses and Aaron that their prayer (da ʿ wa) is heard. In this sense, the word is synonymous with the Arabic word ʿ ā ʾ you, which is derived from the same root word. If it is stated in Sura 40:43, the fact that what the beige sell end Meccans call the prophets, is something that " an invocation neither in this world nor in the hereafter " ( laisa la -hu da ʿ wa fī d- dunya wa - laa fī - Achira ), then so should be expressed probably also the powerlessness of the other gods.
However, God appears in the Qur'an not only as an addressee, but also as a starting point of a call. In Sura 30:25, for example, the raising of the dead from their graves by God on the Day of Judgment as "Call of the Earth" (da ʿ wa min al-ard ) refers. On the day of resurrection to those who have sinned, ask God in vain for a postponement to his call (since ʿ wa) to give hearing and make his envoy sequence ( Sura 14:44 ).
For the understanding of the Da ʿ wa in the sense of missionary activity other passages of the Koran are important when you are not there ʿ wa well but the verb da ʿ ā ( " call " ) the word occurs, from which the term is derived. First the Prophet Mohammed appears as the voice at various points from Central and spätmekkanischer time. He is mentioned in Sura 23:73 with the words: " You call the people to the right path ." And in Sura 16:125 he is asked: "call ( the people ) with wisdom and good exhortation to the Way of thy Lord, and argue with them in the best possible way ." In Sura 57, the beginning of which is held for Makkan, it is said, addressed to the people: " Why do you want (for ) do not believe in God, but where the Messenger invites you to believe in your Lord " (Sura 57:8 ). Conversely, there is also a " reputation " for the worse. Thus is expressed the astonishment in Sura 40:41, that Muhammad calls his people to salvation, while they call him to hell fire.
In Sura 12:108, which is associated with the late Meccan period, the call is described to God for the first time as a task that not only meets the prophet, but also all those who follow him. At another point, which comes about the same time, the question is formulated: "Who would have something better to say than one who calls people to God, doing what is right and says, 'I am ( a ) of those who (God) have occurred? '" (Sura 41:33 ). A Quran word that comes from the Medinan period, describes Since ʿ wa finally as one of the entire Umma 'task and raises them simultaneously on a moral level: " For you a community to be ( of people ) that call to the good, enjoin what is right and forbid what is evil. Ones who have success " (Sura 3:104 ).
Since ʿ wa - movements in the Middle Ages
The Hashemite Da ʿ wa
The first Da ʿ wa - movement in Islamic history was in the early 8th century. During this time tried the Banū Hashim, one clan of the Meccan tribe Quraish, the Mohammed had listened to oust the Umayyads from power, and built for this purpose on a vast propaganda network, as there ʿ wat Banī Hashim ( " propaganda of the Hashemites " ) was called. The advertising agent (du ʿ at) carrying the Hashemite propaganda to the Arab garrisons eastern Iran, operated secret and were only covered on a pseudonym. The advertising was operated on behalf of a still nameless " of that from the house of Muhammad, the agreement will " (ar - Rida min al Muḥammad ). Within the Banū Hashim, there were two large families, the Abbasids and the Aliden. Your advertising agents worked partially, but often against each other.
A poem by Safwan al - Ansari, quoting al - Jahiz, reported that even Wasil ibn ʿ Ata ʾ, which applies to the middle of the 8th century, when the founder of the Mu ʿ tazila of Basra from you AT ʿ in the various regions of the Islamic empire ( Kufa, Arabian Peninsula, Yemen, Khurasan, Armenia and Maghreb ) sent. His Da ʿ wa but did not pursue a direct political ambitions, but served only the dissemination of his theological teaching. However, Wasil had close relations with the Aliden in Medina.
The Hashemite Da ʿ wa finally brought the 749 family of the Abbasids to power. The Aliden went in the distribution of items under the Abbasid takeover empty out. The Abbasids claimed the power completely for themselves and could be traced the Aliden. A return to the principles of the Hashemite Da ʿ wa was only under the Caliph al - Ma ʾ abbasidschen Mun. He sat in the 817 ʿ Alī ibn Mūsā Aliden ar - Rida as heir to the throne, in order thus to reconcile the Aliden with the Abbasids.
Shia Since ʿ wa - movements
When, after the seizure of power by al- Mutawakkil by 847 over the Abbasids went back to an anti - Alid policy began several Shiite groups with new Da ʿ wa activities. Al -Hasan ibn Zaid, the "great recruiter " (ad -Da ʿ ī al - Kabīr ) of Zaydi, founded in 864 in the northern Iranian Tabaristan own zaiditisches Imamat.
In the last quarter of the 9th century a man named ʿ Abd al - organized Akbar of Khuzistan out of a new Da ʿ wa and sent recruiters to the anticipated trailer for the Mahdi should advertise. In only 25 years - from about 875-900 - tied the new da ʿ wa a network of cells and municipalities, which spanned the entire Islamic world from North Africa to South Asia, from the Caspian Sea to Yemen. The first movement led to uprisings in Syria and Iraq, and in 909 in North Africa to seize power of the Fatimids. Since Ismā ʿ īl, the son of the sixth Imam Dascha ʿ far al-Sadiq, in the early days of this, since ʿ wa - movement played a very important role, the movement has been generally indicated as Ismā ʿ īliyya.
After the Fatimid Cairo 969 had conquered, they continued from there, since their ʿ wa activities continued. At the top of the inner and the outer mission a top -da ʿ ī was set. He held in the palace of Cairo weekly on Thursdays from public teaching sessions, known as al - madschālis hikma ( " sessions of wisdom " ), in which the adepts after taking the vow ( mīthāq ) were sent to the Ismaili esoteric doctrine. Outside the limits of the Fatimid Empire was the Da ʿ wa, which was aiming to be on the fall of Baghdad Caliph, continued to operate conspiratorially. One result of this, since ʿ wa activities was that in 1047 in Yemen The Da ʿ ī ʿ Alī ibn Muḥammad with a new Sulaihiden the Fatimids against loyal Ismaili dynasty founded and Sanaa and Aden brought into his power.
The Da ʿ wa Network of the Fatimids from the 11th century witnessed some splittings. So joined in 1017 the ostiranische ʿ ī dA Hamza ibn ʿ Alī with the assertion on which era of Qā ʾ in ( eschatological ruler ) had dawned and the reigning Caliph al- Haakim fatimdische bi- ʾ amri llāh is God. From this, since ʿ wa - movement, which was extended to many areas outside of the Fatimid Empire, which the Druze Community emerged.
When in 1094 the Fatimid caliph al - Mustansir died, split the question of his successor, the Ismaili communities. The caliph had his son Nizar designated as a future Imam, but the vizier al - Afdal and army chief Shahanshah, the actual ruler of the Egyptian politics, got another prince, his son al - Musta ʿ lī to the throne. Nizar fled to Alexandria; its armed rebellion, however, was defeated, he himself captured and eliminated. The Persian advertisers of Ismā ʿ Iliya under the leadership of Hasan -i Sabbah broke away from Cairo and then established a new Da ʿ wa ( da ʿ wa Jadida ). From this, since ʿ wa - movement, which is also strongly affected by Syria and India, the community of nizāritischen Ismā ʿ īliten went out.
In addition to the Nizāriten exists today yet another Ismā ʿ īlitische grouping. It is Musta ʿ lī - Ṭayyibīya and referred to a " top- ʿ ī dA " (Da ʿ ī Mutlaq ) listed.
Since ʿ wa in the 20th century
Since the early 20th century ʿ wa - idea was taken up again and re-interpreted in the sense of a call to Islam. Already 1911, Rashid Rida on the Nile island of Roda Cairo at the "House of Da ʿ wa and spiritual guidance " ( Dār al- ʿ da wa wa-l - iršād ). It was a school that was attended mainly by Muslim boys from the Dutch East Indies and the Swahilibevölkerung East Africa.
Muslim Brotherhood
From grundlegendner importance for the further development of the Da ʿ wa - concept, the writing was published in 1935, since ʿ watu - Na ( "Our Da ʿ wa"; 1935) by Hasan al -Banna, founder of the Muslim Brotherhood. He called here an Islamic Da ʿ wa, which should include all areas of life:
" Hear, O brother. Our Da ʿ wa is a da ʿ wa, the 'Islamic' in the broadest sense, because that word has a wider meaning than it generally take the people. We believe namely that Islam is a comprehensive concept that governs all aspects of life, gives access to each of its affairs and for that predetermines a fixed and precise order. [ ... ] Yes, our Da ʿ wa is Islamic with everything including of meanings. You can understand by what you want, as long as you keep you in your understanding of God's Book, the Sunnah of the Messenger of God and the life of the ancestors ( salaf ). "
In the same font emphasized al -Banna, the Da ʿ wa even with modern means such as newspapers, plays, films, gramophone ( hAkk ) and radio ( midhyā ʿ ) should be done.
To implement this program, the Muslim Brotherhood, a special training for the du ʿ taught from 1936 AT, ie there ʿ wa - a emissaries. Once a year, a festive event took place in the graduates of the training a certificate ( Risalat chitab ad -da ʿ wa) gave was that they as ʿ wa - authorized travel abroad. 1939 this training was further structured and implemented various training grades for which you ʿ at. In addition, its own magazine entitled ʿ wa Since the Muslim Brotherhood issued from the 1950s.
Muslim World League
From the early 1960s, even the religious establishment in Saudi Arabia for Da ʿ wa became interested as a means to spread their Wahhabi version of Islam. A first step was 1961, the Islamic University of Medina, who explicitly as ʿ wa moved to the center of their self-understanding. She straightened in February 1977, the first international from Da ʿ wa - conference.
The most important international Because ʿ wa - institution was founded in 1962 in Mecca, the Muslim World League. You should to some extent be the umbrella organization for the da ʿ wa - clubs in the various Islamic countries. De facto, however, it acts as a politico-religious mission organization of the Saudi state. The President of the Constituent Assembly is always the supreme mufti of Saudi Arabia, and also the Secretary-General under the statutes must always be the " sons of the land" belong, ie come from Saudi Arabia.
More Da ʿ wa - organizations
In Indonesia announced in 1963 A. Mukti Ali, who later became minister of religion, that Islam is the model of Christian (!) Da ʿ wa must follow, which consists of " preaching, teaching and healing ." 1967 founded former leader of the Masyumi Party with the Indonesian Council for Islamic Da ʿ wa ( Dewan Dakwah Islamiyah Indonesia; DDII ) a mission organization that heavily leaned on the Muslim World League. In Malaysia in 1974 a foundation for Da ʿ wa, Yayasan Dakwah Islamiah Malaysia, the, established, received a semi-official position some years later.
In 1972, the Libyan government founded to spread their version of Islam also has its own since ʿ wa - organization, the World Islamic Call Society based in Tripoli.
At the Egyptian Al -Azhar University in 1978 its own " Faculty of Islamic Da ʿ wa" ( Kulliyat ad -da ʿ wa al - Islamiya ) founded on the 1,400 students were enrolled in 1992.
Since ʿ wa - journalism
Furthermore, a comprehensive Da ʿ wa - literature arose. It seeks to grasp the principles of Da ʿ wa - work theoretically. Thus, for example, Yusuf al -Qaradawi on the occasion of the first international Because ʿ wa Conference in Medina in 1977 drafted a treatise on the formation conditions that have a devout Muslim must in order to make successful mission work. In this treatise, entitled Ṯaqāfat ad -da ʿ iya ( " The formation of the da ʿ iya " ), he emphasizes that the Da ʿ iya addition to the various Islamic sciences also have a " real education" must ( ṯaqāfa wāqi ʿ iya ) feature. This includes knowing the " reality of the Islamic world " ( wāqi ʿ al - ʿ Ālam al -Islami ), the " reality of gobalen anti-Islamic forces " ( wāqi ʿ al - Quwa al - ʿ ālamīya al -mu ʿ adiya li - l -Islam ), the " reality of contemporary religions " ( wāqi ʿ al - al -mu ʿ Adyan ASIR ) and other " realities".
Other books try to show that Da ʿ wa was an important principle of Islam from the beginning. To the women out of the environment of the Prophet Mohammed, which are regarded as models of the Da ʿ wa - work, includes, for example Umm Sulaym bint Milhan of the tribe Khazraj.