Mafhum al-Hikma fi al-Dawa
- Author died
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- Editions
- Ministry of Islamic Affairs, Endowments, Dawah and Guidance - Kingdom of Saudi Arabia
Mafhum al-Hikma fi al-Dawa (The Concept of Wisdom in Da'wah) is a treatise by the Saudi scholar Salih bin Humayd exploring the definition, theological foundations, personal traits, and practical methods of wisdom (hikma) in Islamic propagation (da'wah).
Background and Purpose
The author composed the treatise in response to the active religious calling observed in contemporary times, aiming to clarify the true nature of wisdom for callers to Islam who face opposition, arrogance, and hardship just as previous prophets did. The work was published independently by Dar al-Watan in Riyadh in 1414 AH, by the Saudi Ministry of Islamic Affairs, Endowments, Da'wah and Guidance in 1422 AH, and was also included as one of ten treatises within his compiled volume Ma'alim fi Manhaj al-Da'wa published by Dar al-Andalus al-Khadra' in 1420 AH.
Definition and Concept of Wisdom
The treatise derives the linguistic root of hikma from the bridle bit (al-hakama) placed in a beast's mouth to restrain it, as wisdom restrains an individual from ignoble character traits. Technically, the author defines wisdom as "placing things in their proper places" (وضع الأشياء في مواضعها), which encompasses speech, actions, and conduct. He cites classical definitions, including:
- Ibn Zayd's remark that every word that admonishes, calls to virtue, or forbids evil is wisdom.
- Abu Ja'far Muhammad ibn Ya'qub's definition of wisdom as every correct word that yields a sound deed.
- Al-Jurjani's formulation that wisdom is any speech aligned with truth.
In scriptural usage, the work notes that hikma denotes revealed scriptures, prophethood, guidance, justice, knowledge, forbearance (حلم), and religious understanding. Regarding the Quranic command in Surah al-Nahl: ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ("Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best"), the author explains that good instruction (الموعظة الحسنة) and virtuous debate (الجدال بالتي هي أحسن) are specific subsets subsumed under the overarching concept of wisdom. He highlights why admonition is qualified by "good" while wisdom is not: wisdom represents perfection in instruction and cannot be otherwise, whereas admonition aims to deter bad behavior and carries the potential risk of roughness by the preacher or humiliation for the recipient.
Qualities and Practical Landmarks
The author outlines essential inner virtues that cultivate wisdom in a preacher:
- God-consciousness (التقوى): Illuminating the caller's heart and guiding him toward suitable methods for varying conditions.
- Sincerity (الإخلاص): Guarding against the subtle desire for self-elevation over the audience, referencing warnings by Abu Hamid al-Ghazali and Muhammad ibn Abd al-Wahhab.
- Knowledge and insight (العلم والبصيرة): Comprehending the Quran, Sunnah, and the ways of the righteous early generations (السلف الصالح) before acting.
- Humility (التواضع) and forbearance (الحلم): Restraining anger, repelling arrogance, and showing mercy rather than harshness.
The treatise then details practical guidelines for conveying the message:
- Timing and occasion: Choosing receptive times for counseling and avoiding overburdening people, following the prophetic method mentioned by Ibn Mas'ud and the example of the prophet Yusuf in prison.
- Gradual progression and priorities: Addressing fundamental creedal matters first before moving to other obligations, illustrated by the Prophet's instructions to Mu'adh ibn Jabal upon dispatching him to Yemen.
- Kind speech and indirect allusion (التعريض): Utilizing gentle phrasing and hinting at faults without aggressive confrontation, reflecting the Prophet's habit of saying: ما بال أقوام يفعلون كذا ويقولون كذا ("What is the matter with people who do such and such?").
- Advice without public humiliation: Keeping counsel private so it does not become exposure (فضيحة) or rebuke.
- Affability versus compromise: Distinguishing permissible diplomatic gentleness (المداراة), which involves leniency in guiding wrongdoers and warding off evil, from unlawful religious compromise (المداهنة), which entails feigning approval of injustice or falsehood.
- Overlooking slips and balancing hope and fear: Pardoning mistakes when it encourages reform—citing the Prophet's handling of Hatib ibn Abi Balta'a—and maintaining a balance between divine promise (ترغيب) and warning (ترهيب).
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