Six; tribulation will, doubtless, affect those engaged in da’wah work. That is Allah’s way of treatment in all the generations that went before. Study the lives of prophets and messengers; were they immune from tribulations and hardships? Take Prophet Nuh (AS) for instance, who called to Allah for 950 years among his people; he used all methods of da’wah: one-on-one engagement, public preaching, dialogue, exhorting them one time with lenience, the other in severity… all to no avail! They thrust their fingers in their ears, derided, and treated him with scorn and disdain. The leaders of the Unbelievers among his people said: “Ah! We see thou art an imbecile!” and “We think thou art a liar!” (Al-A’raaf 7:66) They said: “If thou desist not, O Noah! Thou shalt be stoned [to death].” (Ash-Shu’araa 26:116)
As we have seen earlier the Prophet of Allah Ibrahim (AS), his tribulation was in the form of putting him in the fire. [Abraham] said, “Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm? Fie upon you, and upon the things that ye worship besides Allah! Have ye no sense?”… They said, “Burn him and protect your gods, if ye do [anything at all]!” We said, “O Fire! Be thou cool, and [a means of] safety for Abraham!” Then they sought a stratagem against him: but We made them the ones that lost most!” (Al-Ambiyaa 21:66-70)
The life of Prophet Musa (AS) was a cocktail of hardship, suffering, trouble, misery, distress, difficulty, anxiety and pain. History has recorded the various tribulations and adversities that the Messenger of Allah faced with the believers along with him.
Many of the companions of the Messenger of Allah (SAW) were threatened with death, crucifixion and excessive torture. The Makkan Mushriks did not spare anybody; whoever deviated from the religion of their ancestors got their share of torment; there were no differences between men and women; children and the aged; weak people, without strong family support and those enjoying clan protection. The believers exhibited rare courage, resilience and perseverance. They sacrificed their lives, property and their loved ones. They forsook their homes, their sons and daughters and everything they held dear for Allah’s religion to be revealed to all. They fulfilled their vow to Allah, therefore He requited them with what was better; He granted the reward of whoever comes to Islaam through their effort.
Just look at a fellow woman, our sister in faith, Sumayyah (RA); she was the first to be martyred for Allah’s sake. She died of spear wounds to her privates at the hands of those who considered accepting Islaam a great crime then. Her husband fared no better; he was quartered (a term used for tying a man’s limbs to four separate camels and running the camels off in 4 opposite directions until they tore the limbs and torso apart) and his body laid in four chunks, lifeless.
Also, the tabi’uun (the generation of righteous predecessors that came after the Prophet’s companions) were tried. There was no prophet, messenger or any righteous person who stood firm calling people to the path of obedience to Allah, but that he was met with profound obstacles, suffering and distress.
Therefore, all believers in general, particularly those working in da’wah field, should be prepared to sacrifice everything for the sake of conveying Allah’s message; they must abjure the love of the world and loathing of death. We have to arm ourselves with the arsenals of faith, tenacity, perseverance and absolute trust in Allah, The Almighty.
Seven; at the time of tribulation da’wah officers should avoid saying things, or revealing secrets that may jeopardise the message or endanger a colleague. What is needed during hardship is endurance of any misfortune and distress so as not to give the enemies of da’wah any opening of compromising the message. That was why the monk said, “O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me.”
The Messenger of Allah (SAW) and his companions have been recorded using allegories if they did not intend revealing certain secrets.
The Prophet (SAW) set out with Abubakr (RA) seeking to gather intelligence about the Quraish. As they were patrolling the area, they came across an old Arab man. The Messenger of Allah (SAW) asked him about the Quraish’s army, about Muhammad and his companions, about the news he heard concerning both groups.
The old man said, ‘I will not tell you until you first tell me who you are from?’
The Messenger of Allah (SAW) said, ‘When you inform us (about what I asked), we will inform you (about what you asked).’
The old man said, ‘So is it a trade (of information), this for that?’
The Prophet (SAW) said, ‘Yes.’
The old man said, ‘It has indeed reached me that Muhammad and his companions have left (Al-Madeenah) on such and such day. And if the one who informed me about that was truthful, then they are today in such and such place,’ which in fact was where the Muslim army was on that day. ‘And it has reached me,’ continued the old man, ‘that the Quraish have left (Makkah) on such and such day. And if the one who informed me thereof was truthful, then today they are in such and such place,’ which in fact was where the army of the polytheists was on that day. The old man then said, ‘I have informed you about what you wanted to know, so now you tell me who you are from?’
The Messenger of Allah (SAW) simply replied, ‘We are from maa’ (water),’ after which he and Abubakr forthwith left the old man, who remained where he was, confused, saying to himself, ‘From the town of Maa’ in Iraq?’ Of course the messenger of Allah meant they were from water, in reference to the fact that all mankind was created from water ab initio. The man on his part misunderstood that to mean the town of Maa’ in Iraq which shares the same Arabic name with water. In talking in this manner, the Prophet evaded answering the man’s questions in a way that would jeopardise their mission while at the same time not lying to the questioner.
Also, during the journey of the Prophet (SAW) and Abubakr from Makkah to Madinah, Abubakr, being a well-known old man rode behind the Prophet on their animal. Every time a man met them he would recognise Abubakr but would not know the Messenger of Allah who was then much younger. ‘Who is this man riding with you?’ he would be asked. And Abubakr would answer, ‘He is a man guiding me on the path.’ The questioner would assume that to mean the path to Madeenah, while, actually, Abubakr meant the path to Allah.
Narrated Abu Hurairah (RA): Ibrahim did not tell a lie except on three occasions. Twice for the sake of Allah when he said, ‘I am indeed sick…’ (As-Saafaat 37:89), and when he said, ‘(I have not done it but) the big idol here has done it.’ (Al-Ambiyaa 21:63) The (third was) when Ibrahim and Saarah (his wife) were travelling, they passed by (the territory of) a tyrant. Someone said to the tyrant, ‘This man (i.e. Ibrahim) is accompanied by a very charming lady.’ So, the tyrant sent for Ibrahim; when he came, he asked him about Saarah, ‘Who is this lady?’
Ibrahim said, ‘She’s my sister.’
Ibrahim went to Saarah and said, ‘O Saarah! There are no believers on the surface of the earth other than you and I. This man asked me about you and I have told him that you are my sister, so don’t contradict my statement.’
The tyrant then called Saarah and when she went to him, he tried to take hold of her but his hand became stiff and he was confounded.
‘Pray Allah for me,’ he asked Saarah, ‘and I shall not harm you.’
So Saarah prayed Allah to cure him, and he was cured. He tried to touch her a second time and his hand stiffened again. He earnestly asked Saarah, ‘Pray Allah for, I, indeed, shall not harm you.’
She did, and again he was cured. He then called one of his guards (who brought her) and said, ‘You have not brought me a human being but a devil. Remove her from my territory’
The tyrant then gave Haajar as a slave-girl to Saarah. She returned to Ibrahim who asked her what happened, and she said, ‘Allah has foiled the evil plot of the infidel. He even gave me Haajar for service.
Eight; self-denial is the hallmark of a sincere da’wah worker. The boy was not carried away by the ephemeral pleasure of the life of the world in that he rejected the gifts brought by the courtier, and attributed ailment and cure to Allah, not to himself. We are often carried away by the plaudits we may sometimes receive while calling others to Islaam; we have to be wary of ascribing whatever success we achieve to ourselves instead of Allah, The Guide.
Nine; using opportunities as they present themselves, and utilising the appropriate place and time in passing a message across underscore the brainpower of one engaged in da’wah work. The boy, before he prayed Allah for the return of sight to the courtier, first of all, called him to tauheed and the worship of Allah without partners. He, also, contrived the gathering of multitude to witness how his murder by the king would be possible only in invoking the name of his Lord so that the message may reach thousands of people.