Hamdard Islamicus Vol. XLV, No. 1 81 THE IMPLEMENTATION OF COMMUNICATION SKILLS IN DA‘WAH DR. ZULKEFLI AINI The National University of Malaysia, Malaysia E.mail: zulaini@ukm.edu.my DR. ABDUL GHAFAR DON The National University of Malaysia, Malaysia E.mail: a.g.don@ukm.edu.my Received on: 10-06-21 Accepted on: 14-02-22 Abstract Da‘wah efforts need a particular approach. It is a need for preachers to deliver wisely the message of Islam to the people. In this relation, it is important for da‘Ê (Arabic word for preacher) to have knowledge and skills of doing da‘wah. The present study highlights the application of communication skills in da‘wah to the community. There are three major elements of communication skills that need to be applied in da‘wah by the preacher namely: 1) The ability to deliver the messages clearly, effectively and confidently using oral medium as well as writing, 2) The ability to listen and respond actively, and 3) The ability to deliver clearly with confidence in accordance with the level of thinking of audience. In addition, these three major elements are discussed within the context of uṣūl al-da‘wah (the principles of Islamic da‘wah) namely uslËb, manhaj, wasīlah and qaw‘id al-da‘wah developed by al-Bayānūnī and Hamām Sa‘īd. This study is a qualitative research using content analysis research design. The data and findings presented in this paper come from secondary sources of information such as books, journals, thesis and dissertations and proceeding papers related to the subject. Thematic analysis was used in this study which emphasized identifying, analysing and interpreting patterns of these within qualitative data. Several recommendations based on the conceptual study are made in order to meet the needs of da‘wah to the society. They are: i) Muslim preachers should integrate significantly mailto:a.g.don@ukm.edu.my 82 The Implementation of Communication … the basic principles of Islamic da‘wah with contemporary communication skills, ii) They should comprehend topics of da‘wah in accordance with current situation in order to attract people accepting the message of da‘wah and iii) They should approach audience as their target group of da‘wah based using psychological and communication skills. The study found that Muslim preacher needs to apply three aspects of communication while dealing with the people. The first is the ability to express and deliver the Islamic messages clearly, confidently and effectively. The second is the ability to apply active listening skill and also capable of giving appropriate response. The third is the ability to do a presentation with a clear and confident suitable with the level of the target group. Keywords: da‘wah, communication, Soft Skills, community, Muslim Preacher, al-Íikmah 1. Introduction The effectiveness of the da‘wah workers in undertaking their task is the main factor in determining the success of da‘wah. Da‘wah workers whom undertakes the work of da‘wah, or da‘Ê in Arabic, have mental toughness, physical as well as spiritual strengths, besides possessing knowledge about how to form and diversify the methods as well as the approaches of their da‘wah based on the diversity of their targets, are considered successful missionaries. The word da‘wah originates from Arabic language meaning summon, call and invitation1. Da‘wah according to Abd al-Karim Zaydan means the call to Allah Almigty2 . The definition outlined by Zaydan is in line with the statement of the Holy Qur’Én on Surah Yusuf, verse 108. Moreover, Muhammad al-Ghazali defines da‘wah as a comprehensive programme which consists of all required knowledge in its folds that people are in need of them, so they understand the purpose of their life, and discover the milestones that make them guided human beings3. Based on these definitions, it can be summed up that da‘wah calls people to the course of Allah Almighty in order to attain well-being in this worldly life and hereafter. In addition to that, da‘wah from the etymological perspective means to call or invite people to one objective or matter. Da‘wah may also be specifically referred to as the call to truth, act on commands, avoid what is prohibited in order to attain happiness now and future as can be found in what Allah the Almighty says in Surah Yunus verse 25, where we can see that da‘wah is also a form of obligation. Allah the Almighty says: “Allah almighty invites (people) to the Abode of Peace and brings whom He wills to a straight path4”. According to Al-Bayānūnī, the work of Hamdard Islamicus Vol. XLV, No. 1 83 da‘wah is focused on calling others in the religion, worship, and offering love to God. Da‘wah work is also an effort that requires the strife of energy, intellect and material in order to be able to achieve a specific objective5. It calls for determination on the part of da‘wah workers to engage the target audience by using a particular method or approach. In the context of science of da‘wah, it refers to a number of methods and theories on how to relay the messages of Islam to humanity, teaching and practicing them. In other words, science of da‘wah is a combination of theories and practice in order to ensure da‘wah can be carried out using to the right methods and strategies. Da‘wah work, however, is not an easy task because it is a matter of changing the belief and understanding of a human being6. This is an agreement with the meaning of da‘wah proposed by al-Bahi al-Khawli that the da‘wah movement attempts to lift a person out from one environment and put him into another7.This is in line with the view presented by Abdul Ghafar who stated that da‘wah work requires da‘wah workers who are committed to carry out the effort full time and this is not an easy task8. This is due to the fact that da‘wah workers must engage with the target group from all kinds of backgrounds, i.e. different beliefs, customs and levels of education and thinking. All these, require for a da‘wah worker who to be wholly prepared in terms of knowledge9. The main challenge in an effective da‘wah work is from the da‘wah workers themselves where the way they present themselves and the approach that they use to interact with the target group play a crucial role. This is an accordance with the best approach that inspired from the holy verse in surah al-Nahl verse 125 that focuses on the approach of al-Íikmah (inviting people with wisdom), al-maw‘iÐah al-Íasanah (beautiful preaching or good exhortation) and al-mujÉdalah bi al-Íusnah (arguing with people in the best of manners and most gracious)10. 2. Review of Literature 2.1. Importance of Da‘wah Öa‘wah is an essential and the mission of all the prophets and messengers of Allah Almighty as stated in The Holy Qur’Én, Surah An- Nahl, verse 36. There are evidences from the Holy Qur’Én and al-hadith of the Prophet (Øal Allah-u-‘alaihe wa sallam) which emphasis on the importance of da‘wah. In Surah Ól ‘Imran, verse 104, for example Allah Almighty command the Muslim to do da‘wah by inviting people to al- khayr (Islam), amr bi al-ma‘ruf (enjoining the right) and al-nahÊ ‘an al- munkar (forbidding the wrong). In another Quranic verse (The Holy Qur’Én, 3:110), the Muslims will be considered as the best nation 84 The Implementation of Communication … (ummah) if they are perform the duty of da‘wah. Similarly, the hadith of the Prophet (Øal Allah-u-‘alaihe wa sallam) also concerns on the responsibility of propagating Islam. In one of his hadith, the Prophet (Øal Allah-u-‘alaihe wa sallam) is reported to as said11: “Convey from me, even if it is one verse.” The Prophet (Øal Allah-u-‘alaihe wa sallam) has also mentioned in another hadith on the importance of doing da‘wah as the following12: “Let one who is present (listening) convey to those who are not present” The aforesaid of the Quranic verses and hadith of the Prophet (Øal Allah- u-‘alaihe wa sallam) clearly emphasize on the important of performing da‘wah. The Holy Qur’Én further describes doing da‘wah as the best word and deeds (The Holy Qur’Én, Surah FuÎÎilat, verse 33). Based on the evidences of the Holy Qur’Én and hadith of the Prophet (Øal Allah-u-‘alaihe wa sallam), it can be concluded that da‘wah is vital and a responsibility of every Muslim. Therefore, in order bring people to accept Islam as well as promoting well-being of humankind both in this worldly life and the life of hereafter, every Muslim should preach da‘wah according to their capacity and knowledge they hold. 2.2. The Concept of Communication Skills in Da‘wah The process of da‘wah takes place when da‘wah workers communicate with the target group in order to convey the message of da‘wah 13. Thus, da‘wah workers must use appopriate form of communication for the target group that is suitable for a communicator in order to influence and persuade the subject of their da‘wah to accept the message of Islam stipulated by Islamic rules and regulations. In choosing an appropriate form of communication the da‘wah workers have facilitated the understanding of the conveyed message14. Da‘wah is not restricted to verbal communication. It can be non-verbal15. Non-verbal communication in da‘wah work usually is associated with da‘wah bi al- ḥal16. Verbal communication happens when the da‘wah workers use a specific language to convey the message of da‘wah to the subject through verbal medium such as public speaking, sermon, dialogue and discussion. Hamdard Islamicus Vol. XLV, No. 1 85 This has been stated in the Holy Qur’Én where Allah Almighty says: “We did not send any messenger but (speaking) in the language of his people, so that he might clearly convey the message to them. So, Allah lets go astray whom He wills and lets find guidance whom He wills. And He is the Mighty, the Wise.”17 According to al-Qaraḍāwī18 that this Quranic verse does not only mention the type and medium of language of the communicator such as English and German, it focusses on the function and role of language in verbal communication. As an example, when a person communicates with the public they tend to use the colloquial language to suit the subject’s level of thinking. In an effort to design a verbal communication guideline, Zulkefli and S. Salahudin proposed for the following to be taken as a procedure in verbal communications. The topic of conversation between the communicator and the subject should be about something good and beneficial. The communicator shoud refrain from saying things that are not beneficial. They are truthful in their words. They do not expose other people’s weaknesses. They do not say bad things and look down upon others. They observe the ethics such as tolerance and forgiveness, when they disagree with others19. Da‘wah communication by using bi al-Íal approach refers to the da‘wah workers’ effort to communicate with the subject by using an approach that is oriented towards expanding and developing a specific sector of the community such as economy and education. In this type of communication, the da‘wah is conveyed in a silent manner by doing good deeds in the form of community activities and development until they are capable of influencing the target group. This method is more effective compared to conveying the message verbally, for example through talks and speeches. Da‘wah workers act as an agent of change for the community in order to help them improve their quality of life in areas such as economy. Mohd. Yusof asserted that among the roles and functions of da‘wah workers are to help the community to identify their needs, to get the support from the leader and members of community in carrying out community development project, to provide the necessary expertise to the members of the community, to motivate community members, to be their source of reference in ensuring that the project is properly implemented and to evaluate the planned or the project being implemented20. Related word for skill is maharah in Arabic21. Gergers defined skill as one’s capability to do something based on experience and continuous learning in order to solve certain problems, produce useful information, facilitate others by providing helps using certain techniques22. The 86 The Implementation of Communication … Ministry of Higher Education of Malaysia defined skill as the soft skills related to non-academic cognitive elements such as positive values, leadership, team work, communication and life-long learning23. Meanwhile, Vasantha Kumari defines soft skills as a cluster of personal qualities, habits, attitudes, and social graces that make someone a good employee and compatible to work with24. Sally, Ramlee and Alhamzah, on the other hand, argued that soft skills consist of six basic elements namely basic skills, skills related to human values, skills related to thinking capacity, skills related to human personality, skills related to business, and skills related to society engagement25. Therefore, it can be concluded that the term soft skills, which is also known as process skills, generic attributes or transferable skills, do not have a single definition. The general descriptions of these skills include communication skills, life-long learning, team work, leadership, creative and critical thinking skills. Communication skills refers to one’s ability to clearly deliver an idea in an effective and confident manner both in writing or oral presentation, to be an active and a good listener and give a good feedback, to confidently give a good presentation26. Therefore, this article will discuss the manner which da‘wah workers can apply their communication skills in doing da‘wah. Figure 1 presents the conceptual framework of the skill: Figure 1: Conceptual Framework of Da‘wah workers’ Communication Skills S o ft S k il ls - C o m m u n ic a ti o n A sp ec t the ability to communicate ideas calmly, effectively and with great confidence, oral or written the ability to practice active listening and to give response the ability to do a presentation clearly and confidently which suits listeners' level of understanding da‘wah Communication : uslËb, manhaj, wasÊlah, qawa‘id al- da‘wah Sources: Al-Bayānūnī (1995; Sa‘īd (2011); al-‘Amūsy (2005) Sources: MoHE 2006 Hamdard Islamicus Vol. XLV, No. 1 87 3. Methodology This study is a qualitative research using content analysis research design. The data and findings presented in this paper come from secondary sources of information. The information was gathered using document analysis from literature books, journals, thesis and dissertations, proceeding papers, and magazines related to the subject. Thematic analysis was used in this study which emphasized identifying, analysing and interpreting patterns of these within qualitative data. 4. Result and Discussion Da‘wah communication is synonymous with Islamic communication. Zulkefli and S. Salahuddin suggest that the concept of Islamic communication as a process to disseminate or relay message and information using communication principles and methods as outlined in the Holy Qur’Én and al-hadith27. In the context of da‘wah, the communication process that takes place involves the dissemination of information related to Islam in order to influence the da‘wah target or mad‘ū so that they will accept the faith, have the knowledge, and practice the teachings of Islam, disseminate and defend the truth of the teachings. Meanwhile Rizki et al. suggests that the scope of da‘wah communication is focused on an effective and organized da‘wah effort in order to achieve a specific goal suitable with the target group and the da‘wah limited worker’s ability28. The result of the communication process that takes place is seen from the wisdom in combining the theoretical aspect, implementation, and evaluation of the da‘wah effort carried out by the da‘wah workers. The following are three aspects of communication skills that need to be comprehended by the preachers: 1. The ability of a da‘wah worker to express an idea, relay the da‘wah message to the mad‘ū made up of people in the most elucid, effective and confident manner through a certain medium either spoken or written. Allah Almighty says in surah Yusuf verse 108 translated as follows: “Say you: "This is my Way: I do invite unto Allah Almighty – on evidence clear as the seeing with one’s eyes – I and whoever follows me. Glory to Allah Almighty! And never will I join gods with Allah Almighty”29 The word “BaÎīrah” in this verse according to Ibn Kathir means clear or precise argument by means of sure knowledge and firm evidence, so that that make noble people who seek it able to differentiate between the truth (al-Íaqq) and falsehood (al-baÏil)30. Thus it indicates that for a da‘wah worker who wants to carry out the da‘wah work using either the 88 The Implementation of Communication … spoken or written communication medium must state the da‘wah message in a clear and precise manner based on sure knowledge and firm evidence31. The message brought does not cause confusion among the mad‘ū. This is precisely in line with the definition of da‘wah from science of da‘wah or ‘ilm al- da‘wah that is discussed by the scholars who specialized in the area of da‘wah. The discussion about da‘wah as an offshoot in Islamic studies discipline makes it possible to translate the word “baÎīrah” as found in verse 108 of surah Yusuf. Ghalwash on the other hand, emphasizes on science of da‘wah that tackles the aspect of delivery (al-nashr) which requires for certain skills so that the da‘wah message on ‘aqīdah, sharÊ‘ah and akhlāq can be delivered to the mad‘ū successfully32. In the context of da‘wah, the mastery in delivering the message is defined and refers the aspects of wasīlaÍ (approach) and uslūb da‘wah (conveying of contents with specific methods). The definition of science of da‘wah also takes into consideration what one understands of the message from verse 125 of surah al-Nahl that outlines three main asÉlÊb (methodologies) in carrying out da‘wah work namely al-Íikmah (inviting people with wisdom), al-maw‘iÐah al- Íasanah (beautiful preaching or good exhortation) and al-mujÉdalah bi al-Íusna (arguing with people in the best of manners and most gracious). Based on these uslūb, science of da‘wah is connected to the usage of the uslūb in an accurate and fair manner with the objective to convince the audience of the da‘wah. It is closely related to the people targeted for the da‘wah, i.e. the recipient message in the process of da‘wah. Therefore, understanding the target audience of da‘wah is crucially important so that the da‘wah process can take place in an orderly manner and the message to be relayed can be understood well. In communication process the target audience of da‘wah is the recipients who are the target of a message and these recipients are made up of individuals, small groups, an organization or a group of people. Thus, the question about mad‘ū is usually grouped into several categories such as gender, age group, religious belief, religious practice and social as well as economic status33. Da‘wah workers need to identify these classifications because the mad‘ū who become the recipients of the da‘wah message relayed through communication medium come from various backgrounds. The interpretations of the message received by the recipients are varied according to their ways of thinking and understanding34 In the context of da‘wah in the field, the da‘wah workers must first identify which group of people that has the potential to be the recipients of the da‘wah message as there are different background of people in the society. Therefore, in delivering da‘wah the preachers must learn and understand the backgrounds of the people like their languages, cultures, Hamdard Islamicus Vol. XLV, No. 1 89 religion or beliefs35. In terms of communication, specific communication skills can be utilized to understand the target audience’s culture, practices, taboo and language or dialect which in turn can close the communication gap between the da‘wah workers and the mad‘ū36. This will also ease the task of the da‘wah workers to explain the da‘wah message clearly according to the da‘wah topic. Thus, they make full use of the knowledge about the languages and dialects of the people in order to be able to approach them. It is very clear when the Prophet (Øal Allah-u-‘alaihe wa sallam) took care of those differences in his mission in terms of several conditions based on (1) commandments variation according to people variation (2) differing in his rulings and questions' answering according to the submitted cases, (3) different attitudes and behaviours depending on the people who deal with, (4) variation of orders and assignments to his followers according to their personal differences and abilities, and (5) acceptance of some individuals to an event or behaviour may not be acceptable to the other individuals regarding their different circumstances37 The following two of ahÉdÊth indicate such condition: 1. Ubaidillah Ibn Abdillah narrates: A Bedouin once urinated in the mosque. The companions noticing him shouted at him in rebuke. The Prophet (Øal Allah-u-‘alaihe wa sallam) said: ‘Leave him and wash away the urine with a bucket of water, for verily you have been sent to make things way for people and not to make behind him. While the prayer was taking place the Bedouin said: O Allah Almighty! Have mercy on me and Muhammad (Øal Allah-u-‘alaihe wa sallam) and not on anyone other than us’ When the Prophet (Øal Allah-u-‘alaihe wa sallam) finished leading the prayer he turned around to the Bedouin and said: ‘You have constricted the abundant”38. Ibn Hajr al-‘Asqalani writes in his commentary of the above hadith, in his great FatÍ al-BÉri, that Muslim must be gentleness with an ignorant person and to teach him what is necessary without any harshness since that which he did is not out of willful disobedience39. 2. Abu Umamah al-Bahili related that a young man came to the Prophet (Øal Allah-u-‘alaihe wa sallam) and said: “O Messenger of Allah Almighty, give me leave to fornicate (to commit zina)”. The companions quickly surrounded him and began to chide him, warning from speaking in such a 90 The Implementation of Communication … way. The Prophet (Øal Allah-u-‘alaihe wa sallam) said: “Let him come close”. The youth came near the Messenger of Allah Almighty and sat down. The Prophet (Øal Allah-u- ‘alaihe wa sallam) spoke to him saying: “Do you wish the same for your mother? The youth said: “No! By Allah Almighty, O Messenger of Allah Almighty, may Allah Almighty make me your ransom.” “Nor do people wish the same it for their mothers”, said the Prophets (Øal Allah-u- ‘alaihe wa sallam). “Do you wish the same for your daughter?” asked the Prophet (Øal Allah-u-‘alaihe wa sallam). “No! By Allah, O Messenger of Allah, may Allah make me your ransom”, replied the youth. “Nor do people wish it for their daughters”, said the Prophet (Øal Allah-u- ‘alaihe wa sallam). “Do you wish the same for your sister?” asked the Prophet (Øal Allah-u-‘alaihe wa sallam). The youth replied again” No! By Allah Almighty, O Messenger of Allah Almighty, may Allah Almighty make me your ransom”. “Nor do people wish it for their sisters”. Said the Prophet (Øal Allah-u-‘alaihe wa sallam). “Do you wish the same for your paternal aunt?” asked the Prophet (Øal Allah-u-‘alaihe wa sallam). “No! By Allah Almighty, O Messenger of Allah Almighty, may Almighty Allah make me your ransom”. The Prophet (Øal Allah-u-‘alaihe wa sallam) said: “Nor do people wish it for their paternal aunts”. Then the Prophet (Øal Allah-u-‘alaihe wa sallam) asked: “Do you wish the same for your maternal aunt?” “No! By Allah, O Messenger of Allah Almighty, may Allah Almighty make me your ransom”, said the youth. The Prophets (Øal Allah-u-‘alaihe wa sallam) said: “Nor do people wish it for their maternal aunts.” Then the Messenger of Allah Almighty placed his hand on him and prayed: “O Allah Almighty, forgive his sin, purify his heart and help him preserve his chastity”. The narrator of this al-hadith says thereafter the youth was never again distracted by such thoughts through the blessings of the Messenger of Allah’s supplication40. The da‘wah workers can also communicate with the mad‘ū orally. This approach is also known as al- da‘wah bi al-lisān. This type of communication involves a kind of da‘wah delivery process from the source of the message (i.e. the da‘wah workers) and the recipient of the message (i.e. the mad‘ū) who are the orang Asli by using certain language medium via certain oral communication channel such as lecture, dialogue, briefing, discussion etc. This method of delivering the da‘wah Hamdard Islamicus Vol. XLV, No. 1 91 is also the Sunnah of the Prophets who were Allah’s Messengers sent to their respective peoples as mentioned in surah Ibrahim verse 4 where Allah Almighty says: “We sent not a Messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah Almighty leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in Power, Full of Wisdom.” According to Ibn KathÊr that verse indicates that Allah Almighty is Kind and Compassionate with His creation by sending His Messengers to them from them and speaking their language41. Meaning that, every prophet was sent with the language of his people, so that they are able to understand the Message that the Messengers were sent with. In this case, al-ShawkÉni argues that the addressee will easily understand what the prophet says because their ability speak in the people language. If the prophet do not able to speak and communicate with the language of his people, they do not know what he is saying and even do not understand what is addressing them with until they learn that language for a long time42. This is very important to make clear to them what Allah Almighty commanded them to implement the SharÊ‘ah that He legislated for them. Al-Qaraḍāwī, on the other hand, when commenting about the above verse, says that that the word “lisān” does not only refer to meaning and language spoken by an individual according to the specific geographical areas such as English, German and Russian but more to the accurate language usage that suits the individual’s (the person whom we speak to) level of IQ and his or her status in the society43. This refers to the function of language in oral communication. As a result, da‘wah workers while delivering da‘wah message must choose a suitable language skill when communicating with people. Da‘wah worker must show a good character while dealing with the target of da‘wah. In addition, da‘wah workers must ensure that the topic of conversation between him or her and the target of da‘wah (mad‘ū) must be about something that leads to a positive aspects. The da‘wah worker must avoid from talking about something that has no advantage, must not lie throughout the conversation, must not disclose other people’s weaknesses or anything that is embarrassing to anybody, must not mock and belittle other people and must always observe the right conduct when exchanging arguments44. Communication approach through written medium should also be utilized by the da‘wah workers in disseminating the da‘wah message to the community. References used are usually booklets that contain basic religious knowledge such as basic farÌ ‘ayn or fundamental teaching in 92 The Implementation of Communication … Islam45. The messages of da‘wah should contain materials which are suitable to various sectors of the society. Therefore, Asmadi Abd Rahman and Ramlan Mustapha have recommended that a more effective method should be established to raise the understanding of Islam among the people. This includes the type of book of reference in teaching and learning process46. In this case, the wisdom of a da‘wah workers to guide and teach the people are vital. This statement is in line with al- Bayānūnī’s opinion that is by saying that uslūb al-Íikmah (wisdom and excellent approach of da‘wah) gives focus on the principle of taqdīm al- aham ‘ala al-muhim, that is prioritizing something that is of utmost importance compared to other important things according to the science of priority jurisprudence (fiqh al-awwaliyyāt) in determining the success of da‘wah 47. Charles Osgood says that communication happens when a system or a source tries to influence another system or its target, and this is done by manipulating a few symbols that can be transmitted through the medium that connects them. When this is connected to da‘wah, the missionary can influence the mad‘Ë to accept and be convinced by the da‘wah message delivered using the psychological approach until they can follow the message willingly48. As a result of this, when da‘wah workers possess effective communication skills, they fulfill the concept of persuasion in their communication and they are able to highlight the change-of-attitude element (internal element) and physical behaviour (external element) on the part of the recipients of the message49. In addition to that, persuasion ends when the recipients understand and adhere to the content of the message, and this is as a result of the effort taken by the da‘wah workers. Among the practical methods in the field is the method of al-ta’līf qabl al-ta‘rīf that is an effort to attract and soften the hearts of the target audience before introducing the general concepts of the Islamic teachings. This method is effective for da‘wah worker who communicate in a da‘wah bi al-ḥāl (conducting da‘wah work through development programs and preaching Islam through the action or behaviour)50. An example of da‘wah bi al-hal that implemented at the period of the Prophet (Øal Allah-u-‘alaihe wa sallam) is based on al-hadith narrated by Muslim ibn al-×ajjaj that the companion of the Prophet (Øal Allah-u- ‘alaihe wa sallam) namely Jābir ibn ‘Abdullāh reported that the Messenger of Allah Almighty never said: "No" to anyone who asked him for something. Anas ibn Mālik (RaÌi Allah ‘anhu) reported: Never was the Messenger of Allah Almighty (Øal Allah-u-‘alaihe wa sallam) asked for anything by someone who was about to accept Islam but that he gave it to them. A man came to him and asked for alms, so he gave him a number of sheep (so large that they filled the space) between two mountains. So the man returned to his people and told them: “O my Hamdard Islamicus Vol. XLV, No. 1 93 people, embrace Islam, for Muhammad (RasËlullah KhÉtam un NabiyyÊn Øallallahu ‘alaihi wa ‘alÉ Ólihi wa AÎÍÉbihi wa Øallam) gives lavishly like someone who does not fear any poverty.” Some people would embrace Islam only for worldly gains, but Islam soon became dearer to them than the whole world and all what is in it. Suleiman, Aini and Ismail, for example, highlight the da‘wah efforts carried out by the da‘wah workers from the Department of Islamic Religious Affairs Negeri Sembilan Malaysia, who use the approach of da‘wah bi al-ḥāl when carrying da‘wah work to the orang Asli at the state of Negeri Sembilan Malaysia. Among the activities that carried out are social visits, sports events, feasts and solidarity work. The interaction between the missionaries and the orang Asli through these activities strengthen the relationship and bridge the communication gap between them51. The approach used is more friendly and congenial rather than hostile and harsh that drives the target audience away. This is because the approach that is not based on love and affection can widen the communication gap between the two sides as reminded by Allah Almighty in surah Ᾱl ‘Imrān verse 159. That effort, however, must be in accordance with what Allah Almighty has outlined, and He states it clearly in surah al-Anfāl verse 63. Allah Almighty says in the Holy Qur’Én that “and He has united their (believers) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah Almighty has united them. Certainly He is All- Mighty, All-Wise” (al-Anfal: 63). According to Wahbah al-Zuhayli52 this verse make us clear that Allah Almighty made the believers one united nation by guiding them with the true faith. It is impossible to human kind to unite their heart and hand to hand moving together or forgetting any fight between them by gathering material thing all over the world material and spending them without having Almighty Allah’s guidance. It also the same for al-Taysīr Lā al-Ta‘sīr approach, as it is also an effort to ease, not to burden, and the da‘wah workers can use it as a guide when communicating with the target group. While communicating, da‘wah workers must speak using language that is easy to understand and suit their level of understanding, whilst not proposing ideas which they have difficulty to digest. In line with that, Nur Damia finds that orang Asli (indigenous people in Malaysia) for example, prefer da‘wah workers who explain about the religious teachings using visual language although it is a challenge on the part of the da‘wah workers especially when it comes to explaining about matters concerning ‘aqīdah which is mainly a 94 The Implementation of Communication … matter of sam‘iyyāt (Islamic teaching especially in the theology, such as angles, paradise and hell, that cannot be described by human senses and can be only known through the Holy Qur’Én and al-Hadith)53. 2. The da‘wah workers has the ability to apply active listening skill and capable of giving appropriate response. A good communication between the source and the recipient starts with the listening. This means that communication is not just sharing of ideas and thoughts between the source and the recipient but it also involves the way how to listen to the ideas. Thus, humans should listen more than they should speak. One’s mastery of the listening skills makes listening a crucial skill in a communication process because 80% of humans find it necessary for them to communicate only after listening to messages sent. Because of that, in order to become a good communicator, one has to be a good listener54. Through the listening activities, the process of giving feedback takes place either through verbal or other means. A da‘wah worker needs to be a good listener when communicating with the orang Asli. In verse 18 of surah al-Zumar, Allah Almighty compliments those who listen and pay attention to what others have to say. According to Danial Zainal Abidin among the qualities of a good listener are55: 1. Those who listen intently when others are speaking and never cutting in or interrupting. 2. Those who understand the message relayed. 3. Those who recall facts presented. 4. Those who ask in order to get clarification. 5. Those who avoid confrontations when discussing. 6. Those who pay attention and show interest in what people are saying. 7. Those who can just ignore the elements that can disrupt the communication process when the communication is in progress. Based on these qualities, da‘wah workers must possess high level of patience when interacting with the mad‘ū. Even though what is said by the mad‘ū might invite some unpleasant consequences where missionaries must not let themselves having negative thoughts about them. This is because the mad‘ū have an exclusive position according to Zaydān who says that the right of the mad‘ū is to be approached, not approaching or in Arabic known as ya‘tī, wa lā yu‘tā. Therefore, da‘wah workers must entertain every question asked even though is so basic and simplistic in their mind56. Communication interruptions such as level of Hamdard Islamicus Vol. XLV, No. 1 95 IQ and language usage which are not the same between the preachers and mad‘ū do not stop the da‘wah workers to entertain the questions posed. It is clear when The Prophet (Øal Allah-u-‘alaihe wa sallam) gave different advice to different individuals, who asked for them, depending on their character. There were many people asked the Prophet (Øal Allah- u-‘alaihe wa sallam) to give them advice whether limited or unlimited that would bring them closer to paradise and keep them away from the Hell-fire. He gave them different answers. To same he said “You should worship Allah Almighty, associating nothing with him, you should perform the Prayers, pay the zakah regularly, and keep good relations with relatives”, and to others he said “Fear Allah Almighty wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people”, to others he said “Say: I believe in Allah, and thereafter be upright” These Prophet’s (Øal Allah-u-‘alaihe wa sallam) answers firmly indicates that he took into consideration the condition of the people seeking the advice, and gave each of them what he needed most. He communicated with them rightly based on their background in terms of level of their thinking and so on. Similarly, he dealt with the questioners the same way a doctor would deal with his patients, giving each the kind of medicine he needs most. During communication with the people through the mediums of lecture, talk, dialogue and others, da‘wah workers do not only receive feedback from the audience about the da‘wah message they deliver, but they also have to respond to the questions posed by them. In the communication process, feedback refers to the reaction of the recipient towards the message relayed by the source57. This process of communication actually suits the ‘Dialogue Model’ that focuses on the process of communication that requires the speaker and listener to act together actively in forming the meaning58. In this process too, the speech and conversation are the communication pattern that requires the same assumption between the speaker and the recipient so that an understanding can be achieved. They further added that this theory is suitable to be used when the missionaries are delivering an impromptu message to the mad‘ū, without a careful preparation, but with the objective to send a message that is light and simple for the mad‘ū to understand59. The message delivered can be weaved together with the entertainment elements like nasyid (a song with Islamic elements sung in a group), humor element as well as the story-telling element. 3. The da‘wah workers have the ability to do a presentation that is clear and confident suitable with the level of the audience. 96 The Implementation of Communication … Da‘wah workers who present certain religious messages to the da‘wah target who follow the religious classes that are conducted, use certain strategies based on the objective of the presentation. According to Zulkefli and S. Salahuddin, before giving a speech, a da‘wah worker must in the first place determine the type of speech he or she wants to make. In relation to that, the da‘wah worker must know the objective of the da‘wah speech to be delivered60: 1. A speech to consolidate the attitude and belief of the audience, or 2. A speech to change the attitude and belief of the audience, or 3. A speech to motivate the audience to do something or take a certain action, or in other words to influence their behaviour. The first objective can be used when the da‘wah workers want to convey religious teaching to the people who have a positive idea and attitude towards the real Islam. That is why when they hear the explanation and presentation of the preachers, their belief and faith increase. This is probably because the people who have been approached have long reverted to Islam and are eager to learn about and practice the religion. So, because of this they are able to resist the temptations or distractions from those who try to persuade them to leave and abandon the belief that they have held on to. One of the elements that always try to lure them is the da‘wah of other religions. Based on these criteria, the da‘wah workers can turn these reverts into da‘wah cadre who will do da‘wah work to their own people. Da‘wah workers can use certain strategies to convey the da‘wah message if the second objective is considered. This is useful when doing da‘wah work to the people who have not yet converted to Islam. This is because they have not yet grasped the Islamic worldview that they have come into contact with and thus they have skewed understanding about it. Therefore, the da‘wah workers can explain to them the accurate version of it with full and clear explanation. It was reported on the authority of a man from “khath‘am” (the name of an Arab tribe), who said “I come to the Prophet (Øal Allah-u-‘alaihe wa sallam) while he was sitting among a group of his companions. I said: “You are the one who claims to be the Messengers of Allah Almighty? He said: “yes”. I said: “O Messenger of Allah Almighty, which deed is the most beloved to Allah Almighty?” He said: “Belief in Allah Almighty”. I said: “O Messenger of Allah Almighty What next?” He said “keeping good relations with your kinship”. I said: “O Messenger of Allah Almighty What next?” He said: “Then enjoining the right and forbidding the wrong61” Hamdard Islamicus Vol. XLV, No. 1 97 The presentation of the da‘wah workers message must suit the level of thinking of the mad‘Ë. Thus, it is crucial to identify their thinking level by looking at their level of education, exposure to progress and development, social-economic status and others. In the context of a discipline of communication, da‘wah workers must take into consideration the topical framework and the scope of experience and knowledge that can be shared together with the people or da‘wah target62. It also involves a collective style and method of thinking that is seen from the level of economy, social status, and the language medium used. The wisdom of the da‘wah workers to coordinate the same reference framework with the people is in line with the da‘wah method called mukhātab al-Nās ‘alā qadr ‘uqūlihim, or “Talk to people according to their level of thinking”63. If a da‘wah workers communicates with the people without taking into consideration their level of thinking through the same reference framework and a suitable communication medium, there will be disruptions in the process of communication. This is in line with the statement of ‘Abdullah bin Mas‘ud (RaÌi Allah ‘anhu) as narrated by ‘Ubaidullah bin ‘Abullah bin ‘Utbah that says (meaning) “You will never narrate a Hadith to the people that beyond their grasp, except that will be a source of fitnah (confusion) for some them64”. 5. Conclusion Da‘wah needs certain skills and approaches that can influence mad‘Ë (those of called). Communications skills considered as an important da‘wah approaches which should be possessed and implemented by Muslim preachers. Therefore, in elucidating the messages of Islam, da‘wah workers must communicate with the people using various media and strategies. This requires them to master an effective communication skills so the message of Islam can be propagated clearly and effectively. The failure to apply effective communication skills will cause the Islamic message about cannot be transferred well to the intended audience. A meaningful interaction between the da‘wah workers and the people can take place through a process of communicating even though it might happen in an informal and casual situation. By combining the da‘wah principles with the communication elements, a meaningful interaction between the two parties (preachers and people or societies) can be fully realized. This is partly, due to the communication skills are the basic requirement for the attainment of other skills. Communication skills are part of the nature of any person who does not want to live in isolated. This study found that there are three major elements in da‘wah skills need to be implemented in the field by da‘wah workers namely: i) The ability to communicate ideas calmly, effectively and with great 98 The Implementation of Communication … confidence, in form of verbal or written ii) The ability to practice active listening and to give response wisely iii) The ability to present the message clearly and confidently by considering listeners’ level of understanding. It is therefore can be summed up that the aspect of communication can be enhanced through specific trainings in ensuring the communication process takes place in an organized manner and it is hoped that positive effects can be achieved. Thus, da‘wah workers must equip themselves with the effective communication skills in order to achieve their da‘wah objectives to bring people to surrender to Allah Almighty. 6. Acknowledgement This paper is part of a research funded by the Ministry of Higher Education Malaysia under the Fundamental Research Grant Scheme (FRGS), Project Code:FRGS/1/2021/SS03/UKM/02/2. 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