IMPORTANCE OF ENTREPRENEURSHIP IN THE ......E-JOURNAL OF ARABIC STUDIES AND ISLAMIC CIVILIZATION (E-ISSN 2289 – 6759) Organized by WorldConferences.net 106 IMPORTANCE OF ENTREPRENEURSHIP

E-JOURNAL OF ARABIC STUDIES AND ISLAMIC CIVILIZATION (E-ISSN 2289 – 6759)

Organized by WorldConferences.net 106

IMPORTANCE OF ENTREPRENEURSHIP IN THE EFFECTIVENESS OF DĂʻĨ

Yunus Olalekan Muhammadul-Awwal Faculty of Leadership and Management Islamic Science University of Malaysia

[email protected]

ABSTRACT Dãʻĩ in his role as a counselor, guardian, religious communicator and adviser, who enjoins righteousness and forbid evil for the betterment of human race is an important personality before his creator, his human fellow and his environment as a whole, provided he carries out his responsibility with sincerity as required of him. Independence of Dãʻĩ is of the factors that lead to his steadfastness, faithfulness, uprightness, to be embodiment of all virtues as there is no one to influence him why carrying out his responsibility towards achieving the objectives of Islamic daʻwah. Many Duʻãt fall victim of contradicting themselves as a result of livelihood, dependence and become a scapegoat in their society. This paper therefore discusses the role of entrepreneurship in the effectiveness of Dãʻĩ’s activities in a bid to reenact the culture of Dãʻĩ being entrepreneur, self-sufficient, independent, contributor to the betterment of his society and contented with his earnings from his handwork. This paper in the light of the above examines the importance of entrepreneurship in the success of dãʻĩ, looks at some principles of entrepreneurship and daʻwah, in accordance with the Islamic point of view. Field of Research: -------------------------------------------------------------------------------------------------------------------------------- Introduction Entrepreneurship as an act and process of developing potential and initiating valuable thing to one’s environment, aims among many targets at facilitating livelihood, benefiting the resulting rewards of monetary and personal satisfaction, rendering social services, being independent , and getting free from any restriction and hindrance that the higher authority may cause in one’s belief and ambition. Dãʻĩ (religious preacher) is indebted to disseminate the message of Allah (swt) in its true picture, as delivered by the Prophets before and Muhammad (SAW), and those who follow their path in righteousness without fear or favour, and without alteration of the message. Accomplishing this responsibility can be hindered and jeopardized if the bearer of the message is not independent in the field of daʻwah and this may lead Dãʻĩ to become a captive of the one depended upon and as a result have influence in his daʻwah. Such influence may cripple and jeopardize dãʻĩ’s purposes and aims of daʻwah, and therefore, needs to be independent for the full flow of his responsibilities by having a lawful source of living. The paper in its content discusses definition and position of daʻwah, qualities of successful Dãʻĩ, Islam and characteristic of entrepreneurship, and the role of entrepreneurship in the effectiveness of Dãʻĩ.

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Definition of Daʻwah and Entrepreneurship Daʻwah The word daʻwah(دعىة) is an Arabic word with different literal meaning. It is a noun that etymologically rooted from the verd daʻã (دعى) meaning: he called (past), yadʻŭ (يدعى) he is calling (present), udʻ (ادع) call (command). The noun is daʻwah and also duʻã’ (دعاء). Daʻwah literally means: 1. Supplication (االبتهال) and request (السؤال): eg; دعىت هللا ، وابتهلت إليه meaning: I supplicated

to Allah and made request to Him.1

2. Calling and invitation (النداء والدعىة): eg; .دعىت زيدا Meaning: I called upon Zaid, or I invited him.2

3. To pray for or invoke wrath upon(الدعاء له أو عليه): eg; دعىت له meaning: I pray for him, meaning: I invoke wrath upon him.3 ودعىت عليه

4. In Mukhtãr as-Sihãh, daʻwah is translated to be a call to people on an issue, and encourage them over it.

Technically and in Islam, Daʻwah is defined base on the different perception of the scholars. Some generalized daʻwah in their definition, while others specify it to some and certain religious activities. Some look at it as social activities (Practical), while others see it as a field of study (Theoretic). The following are some of the definitions base on the aforementioned perceptions:

Daʻwah as Religious and Social Activity (Practical) * Ibn Taymiyah defines Daʻwah as: “an invitation to having faith in Allah, to the belief in what His messengers had brought, and to follow their instruction, and this includes invitation to Shahãdatayn (testifying that there is no worthy of worship except Allah and Muhammad is His messenger), observation of Salãh (prayer), giving Zakãh (almsgiving), fasting in the month of Ramaḍãn, performing pilgrimage, and invitation to the articles of faith, and to the worship of Allah as if He is seen”4 * Al-Bahiy al-Khayliy defines it as: “It is taking and directing people from one environment (condition) to another.5 * Muhammad Khidr Husain refers to it as: “Urging people on righteous and straight part, and enjoining obedience (to Allah) and forbidden evil, in order to be prosperous in this world and in the hereafter”.6

1- Ahmad bn Muhammad al-Muqrĩ. nd. Almisbãh al-Munĩr. Madda daʻã. Vol: 1/89.

2- Jãr Allah Abi Qãsim Muhammad bn al-Zamkhashariy. 1979. Asãs al-Balãgah. Dãr al-Maʻrifah. Baerut.

3- Jamãludeen Muhammad bn Mukrim ibn Manzŭr al-Ifriqĩ. 1956. Lisãn al-Arab. Dãr Baerut.

4- Ibn Taymiyyah. Muhammad bn Abdul Halĩm. nd. Al-Fatãwã Al-kubrã. Riyãḍ Publication. Riyãḍ: V1:158.

5- Al-Bahiy al-Khawliy. 1397ah. Tadhkirah al-Duʻãt. Dãr al-Qalam. Baerut Damascus: pg:35.

6- Muhammad Abu al-Fathi al-Bayãnŭnĩ. 1411ah. Al-Madkhal ilã ʻIlm al-Daʻwah. Mu’asah al-Risãlah. n.pl.

pg:14.



*Ădam Abdullah Al- Ilorĩ defines daʻwah as: “Diverting the direction of people and their thought to creed (belief) that will benefit them, to way that will interest them, and it is also a process of rescuing people from astray they are about to fall in, or from a calamity that want to befall them”.7 The above definitions see daʻwah as social activities towards building a distinct society embedded with fear of Allah and obedience to Him, through an act of bearing the responsibility of inviting people to what is good and forbidding evil, guiding and counseling them on how to live a prosperous life. Daʻwah as a Field of Study and Social Science (Theoretic) *Ahmad Galŭsh in his book Al-Daʻwah al-Islamiyyah defines daʻwah as: “A science through which all the technical and the skills needed for the dissemination of daʻwah are known, which contains ‘Aqeedah (belief), Sharĩʻah (Islamic law), and the Akhlãq (Islamic etiquette).8 *Muhammad al-Ghazãlĩ in his book Maʻa Allah describes daʻwah as: “A complete programme that contains general knowledge which human being needs to know the goal and aim of their life and be guided to the straight path”.9 *Ădam Abdullah Al-Ilorĩ while discussing importance of theoretic knowledge of daʻwah says: “My experience in the teaching line, and my struggle in forbidden corruption have inspired me to believe that Islamic daʻwah should be an independent course which a learner should undergo before embarking on it as a practice, even it should be a science that stands on its own, which text books should be available for like other Islamic science courses, such as Hadĩth (Tradition of the Prophet), Fiqh (Jurisprudence), Tafsĩr (Interpretation of the Qur’ãn), and Usŭl (Principle of jurisprudence).10 Muhammad Abul-Fathi al-Bayãnŭnĩ in his definition considers daʻwah as both social science and religious activity. He says: “ Daʻwah is dissemination of Islamic message to people, teaching them about it (Islam), and application of that in the daily life”.11 Definition of Dãʻĩ: Dãʻĩ is etymologically taken from the verb daʻã, a noun from this verb is al-Daʻwah which means Invitation or Call. Dãʻĩ is a doer name from the noun, meaning; the one who invites people to his religion.12 Dãʻĩ is a doer name coined from daʻwah and could be defined as the one who carries out the activities of daʻwah.

7- Ădam Abdullah Al-Ilorĩ. 1988. Tãrĩkh al-Daʻwah ilã Allah bayna al-Amsi wa al-Yawm. Maktabah al-

Wahbah. Al-Qãhirah: pg:17. 8- Muhammad Abu al-Fathi al-Bayãnŭnĩ. 1411ah. Al-Madkhal ilã ʻIlm al-Daʻwah. Mu’assasah al-Risãlah.

n.pl. pg:15. 9- Ibid.

10- Ădam Abdullah Al-Ilorĩ. 1998. Tãrĩkh al-Daʻwah ilã Allah bayna al-Ams wa al-Yawm. Maktabah al-

Wahbah. Al-Qãhirah: pg:13. 11- Muhammad Abu Al-Fathi al-Bayãnŭnĩ. 1411. Al-Madkhal ilã ʻIlm al-Daʻwah. Mu’assasah al-Risãlah.

pg:17. 12

Yŭsuf ash-Shaykh Muhammad al-Baqaʻiy. 2003ce/1424ah. Qãmus al-Tullab. Dãr Al-Fikr Beirut Lebanon.



Position of Daʻwah in Islam The generality of the Islamic scholars agree that position and Islamic ruling on daʻwah is Farḍ (Mandatory), but they differ on the type of the Farḍ. Some among the Scholars believe that daʻwah is Farḍu ʻayn (Mandatory upon every individual), while others believe it is Farḍu Kifãyah (Mandatory upon some individuals). If some individual embark on it, it is suffice, only if no one embarked on it, the whole would have committed sin. *The scholars that see it to be Farḍu ‘ayn refer to the following proves among many:

هون عن المنكر وت ؤمنون بالل و ر أمة أخرجت للناس تأمرون بالمعروف وت ن هم المؤمنون وأك رم "كنتم خي ن م م راا لكان خي الكتا لو ممن أ الفاسقون"

Meaning: “You are the best nation produced *as an example+ for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient”. (Q3:110)

هون عن المنكر وأولئك ي ويأمرون بالمعروف وي ن نكم أمة يدعون إل ال م المفلحون""ولتكن م Meaning: “And let there be

[arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful”.(Q3:104) This scholars interpret the word " من " “from you” as dãʻĩ should be Muslim, not non-Muslim. They also refer to the tradition of the Prophet (saw): “ Whoever among you see unwanted or wrong thing should change it with his hand, if he could not, he should change it with his tongue, if he could not, he should change it with his heart” (Muslim). They maintain that these texts generalize and direct the instruction to the whole Muslims, without exception. *Those that regard it as Farḍu Kifãyah cite the following evidences: The same (Q3:104) cited by first group, and they interpret "من" “from you” as a part and some among the Muslims and therefore, make it Farḍu Kifãyah. They also support their opinion with this verse:

هوا ف هم طآئفة ليت فق ن فرقة م ين ولينرووا ق ومهم إاا وجعوا إليهم لعلهم حروون" "وما كان المؤمنون لينفروا كآفةا ف لوال ن فر من ك الد

Meaning: “And it is not for the believers to go forth *to battle+ all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious”. (Q9:122). The overwhelming opinion from the argument is that daʻwah is Farḍu Kifãyah which should not stop in any environment at any time by some people as failure to do this will result to a great disaster in that society and everybody will therefore become a sinner.



Characteristics of Dãʻĩ Dãʻĩ’s targets include Muslims and non-Muslims, and therefore needs to be embodiment of good features of success. Scholars have derived from different sources of Islamic law what is referred to as characteristics of dãʻĩ and they include: Islam, Knowledge, Sane, Piety, Faithfulness, Trustworthy, Belief in articles of faith, Patience, Continue to seek knowledge, Addressing people base on their level of understanding, Restraining from any behavior that could be-little him, Holding tight to the teaching of Qur’ãn and Sunnah, Study his environment, inviting people to righteousness with wisdom, good admonition and leading by example. Having lawful earning, being Kind, Generous, Firm in his daʻwah, knowing the virtues of his daʻwah, and making the Prophet (saw) and those who follow his path a role model.13 Entrepreneurship Entrepreneur: The word entrepreneur originated from French words; entre means “between”, and prendre, means “to take risk”. This word was originally used for those who “take on the risk” between buyers and sellers, or who “undertake” a task of starting new venture.14 Entrepreneurship: *It is defined as the process by which individuals pursues opportunities without regard to resources they currently control.15 *It is also defined as identifying an opportunity that is potentially valuable in the sense that it can be exploited in practical business terms and yield sustainable profits.16 *Another definition looks at it as; the process of creating something new with value by devoting the necessary time and effort’ assuming the accompanying financial, psychics and social risks, and resulting rewards of monetary and personal satisfaction and independence.17 *Entrepreneurship (Al-Tijãrah) is refers to as exchanging resources through buying and selling with aim of earning profit.18

*From the above’ entrepreneurship can be seen as an established business which intends to rendering services to people in return for profit and gain of different types to earn ones livelihood and satisfaction . Types of Entrepreneurship

13

- Muhammad Amĩn Hasan Muhammad banĩ ʻĂmir. 2000. Khasã’is al-Daʻwah al-Islãmiyyah. Dãr al-Thaqãfah. Ammãn al-Urdun. 14

Bruce R. Barringer & R. Duane Ireland. 2006. Entrepreneurship Successfully Launching New ventures. Pg.5. New Jersey. 15

Ibid. 16

Robert A. Baron & Scott A. Shane. 2008. Entrepreneurship a process perspective. Pg.5. Canada. 17

Abdul Rahĩm bin Zumrah. 2013. M.A Lecture. Entrepreneurship slides (hand out). USIM. 18

Ahmad Muhammad Lutfĩ. 2010. Fiqhu Muʻamalãt al-Tijãrah. Pg.9. Darul-Fikril-Jami’iy Askandariyyah.



Entrepreneurship regarding it’s out-reach could be divided in to; local and foreign. Muhammad Najĩb (2005) defines local entrepreneurship as a process of providing goods and services, and the exchange of resources through buying and selling among the people of one nation, while foreign is the same process that occurs between buyer and seller of different nations.19 Entrepreneurship could also be divided in to small and large scale according to its size. Importance of Entrepreneurship The importance of entrepreneurship in an entrepreneur’s life could not be underestimated. Self-reliance, freedom from the external influence, provision of employment opportunity, lawful source of living etc. could be among the gains in entrepreneurship. Bruce R. Barringer & R. Duane Ireland (2006), refer to importance of entrepreneurship to have include:

1. Economic growth: The national level of entrepreneurial activity has a statistically significant association with the national level of economic growth.

2. Best private vehicle: Entrepreneurship is still the best private vehicle we have to turn

around and improve the economic health of a community.

3. Developing new products and technologies: Entrepreneurship develops new products and technologies that over time make current products and technologies obsolete.

4. Muhammad Najĩb Hamadĩ al-Jaw’anĩ (2005) refers to the following as importance of

entrepreneurship in addition to the above:

5. Entrepreneurship plays a big role in providing and facilitating the societal needs and demands from far and near.

6. It is one of the factors that determine the value of a nation’s currency, and growth of its

investment.

7. Entrepreneurship facilitates a lawful livelihood, which leads to strong relationship among people.

Abdul Rahim bin Zumrah refers to innovation, increase in number of new start-ups and job creation as some of the importance of entrepreneurship.20

19

Muhammad Najib Hamadiy al-Jaw’aniy. 2005. Dawabit-Tijarah fil-iqtisadil-Islamiy. Pg.35. Darul-kutubul-‘ilmiyyah

Baerut. 20

Abdul Rahĩm bin Zumrah. 2013. M.A Lecture. Entrepreneurship slides (hand out). USIM.



Characteristics of Successful Entrepreneurship Success of an entrepreneur in his entrepreneurship and transactions depends on some features. These features and characteristics according to Bruce R. & R. Duane (2006) include: Passion for the Business, Product/Customer Focus, Tenacity despite Failure, and Execution Intelligence: Passion for business of any type whether it is new or existing one contributes to its success. This usually comes out of the believe of the entrepreneur that his business will indeed have positive influence on people’s lives which is beyond the financial benefit that may come out of it. Therefore, whatever be a motivator to start business could only lead to success if substantiated with passion. Product/Customer focus simply implies making and providing the products that will meet the customers need. The products should be of good quality and standard, in order to retain the customers and even have more, which in turn leads to the success of entrepreneur. Tenacity despite failure requires an entrepreneur to remain firm despite the rate of failure associated with his efforts. Firmness and Persistence required of entrepreneur is compared to that of scientist in the laboratory, which may need a certain degree of experimentation before a success is achieved. Execution Intelligence means having the theoretical knowledge and skills to setup a strong and viable business. These include the entrepreneurial process, readiness to face the challenges, knowing the issues that affect entrepreneurship, the legal factors that surround it, developing vision and mission, and making the necessary documentation. Characteristics of entrepreneurship in Islam in addition to the above include: Flexibility: It is encouraged to be flexible and merciful when buying and selling and not to make asses to the goods difficult for people by overinflating the price of goods. Knowledge of transaction: Islam encourages acquiring adequate knowledge about anything before starting engaging in it, so that all do’s and don’ts regarding it are known. Honesty: Honesty and restraining from any deceptive acts are of the characteristics of entrepreneurship recommended in Islam. Lawful transaction: Muslims are required to transact only the lawful and approved types of business as prescribed by Islam. Islam and Entrepreneurship Islam, being a divine religion has left nothing that will be part of human life and useful to him and his environment without explaining it and giving its rule. Islam allows the Muslims to transact in any form of lawful trade and entrepreneurship to benefit his society and himself to have a lawful source of income. The following texts of Qur’ãn and Hadith of the Prophet enjoin engagement of Muslims in an entrepreneurship process and valuable business for lawful livelihood:



إال أن تكون تاوةا عن ت را نكم بالباط ا" "يا أي ها الرين ممنوا ال تأكلوا أموالكم ب ي نكم وال ت قت لوا أنفسكم إن الل كان بكم وحيما ض م

Meaning: “O you who have believed, do not consume one another's wealth unjustly but only *in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful”. (Q4:29).

ا وأشهدوا إاا ت ب "إال أن نكم ف ليس عليكم جناح أال تكتبو فسو تكون تاوةا حاضرةا تديرون ها ب ي ن وال شهيد وإن ت فعلوا ف آو كات اي عتم وال ي شيء عليم" بكم وات قوا الل وي علمكم الل والل بك

Meaning: “… Except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah. And Allah teaches you. And Allah is Knower of all things”. (Q2:282). Prophet Muhammad (saw) says in one of his traditions encouraging the Muslims, among who is Dãʻĩ to earn and live on their lawful entrepreneurship: "ما أكل أحد طعاما قط خيرا مه أن يأكل مه عمل يده, وإن وبي هللا داود عليه السالم كان يأكل مه عمل يده" Meaning: “No one has ever eaten (any food) better than to eat from his handwork, indeed, the Prophet of Allah; Dawŭd, did eat from his handwork”21 The Prophet (saw) was asked: which earning is the best? He (saw) responded: a man’s handwork, and all lawful transactions.22 In a tradition reported by Bukhãrĩ under the topic: Man’s earning and working with his hand, the mother of the believers, Aishah (RA) describes the nature of the companions by saying: “The companions used to work for themselves and they used to have a smell (as a result of sweating), then it was said to them: take bath (to wash the sweating away). (Bukhãrĩ) Having a lawful source of income in order to be free from any blockage and hindrance that could distract one from discharging his responsibilities of daʻwah might be of the reasons why the entire Messengers of Allah used to be a shepherd to earn their livelihood prior to their prophecy. Prophet Muhammad (saw) emphasizes on the importance of independence by having owns lawful source of living in another tradition by saying: It is better for every one of you to carry

21

Abŭ Yahya Zakariyyah bn Muhammad al-Ansãr. n.d. Tuḥfah al-Bãrĩ bi Sharḥi sahĩh al- Bukharĩ. Dãr Kutub al-ʻilmiyyah Baerut Lebanon. 22

Ahmad Muhammad Lutfĩ. 2010. Fiqhu Mu’amalit-Tijarah.pg.10. Dãr al-Fikril-Jami’iy Askandariyyah. from Sunan Imãm Ahmad.



wood on his back (as a source of earning livelihood) than to beg people, either they then give him or not.23 Realization of the importance of independence of a sincere Dãʻĩ had encouraged the ancestors in having their source of living; Abu Hanĩfah was a cloth seller, Ahmad bin Hambal was a business man and used to instruct his children to engage in it, and Sufyãn al-Thawrĩ was also a business man with a capital of seventy dinar among many other ancestors.24 Position of having source of income or being entrepreneur in Islam as discussed in this paper could be described as compulsory based on the command of Allah to His creature to eat from lawful things and not to follow the path of shayṭãn. Importance of Entrepreneurship in the success of Dãʻĩ

Dãʻĩ is a religious counselor, and mentor, who preaches steadfastness, justice, enjoins good deeds, forbids ungodly and evils, invites people to Allah, teaches them, and try to be applied in the people’s daily live. This personality needs to a large extent to be independent, self-reliance, free from any control and influence over his belief, needs to pronounce truth without fear or favour. These will be difficult for anyone who wants to stand by the truth to the last point, and most especially, a dãʻĩ that is indebted to this without being independent. Freedom from all forms of upper hands that influence dãʻĩ and affect his daʻwah adversely can only be get rid of when the dãʻĩ has his own source of income and livelihood in form of entrepreneurs History and records have shown how those past dŭʻãt and Islamic scholars were able to succeed in their daʻwah, among many factors for not making themselves a liabilities to the riches, leaders and their society. This might have been the secret behind Almighty Allah not leaving His prophets jobless before and during their prophecy. Prophet Muhammad (saw) was reported to have said: “Allah has not raised any prophet, except he was a shepherd. Independence of Dãʻĩ will assist him to play his role as a religious communicator, counselor, and preacher, achieve his objectives of reforming his society to the best, and retain his dignity before his creator and his fellow human being. Ădam Abdullahi al-Alorĩ (1988) refers to this as the reason behind the independence of some great Islamic scholars and their engagement in different transactions. He cited some scholars and their business, as in the following: “For this reason, the majority of scholars operated in their own work and businesses; Abu Hanĩfa was a cloth seller, Ahmad bn Hambal worked and engaged in trade, and used to instruct his children to engage in trade, Sufyãn al-Thawrĩ also was a trader and his capital was seventy dinar.

23

Abŭ Yahya Zakariyyah bn Muhammad al-Ansãr. n.d. Tuḥfah al-Bãrĩ bi Sharḥi sahĩh al- Bukharĩ. Dãr Kutub al-ʻilmiyyah Baerut Lebanon. 24

Ădam Abdullah al-Ilorĩ. 1988. Tãrĩkh al-Daʻwah ilã Allah. Maktah Wahbah Al- Qãhirah.



Saʻĩd bn Musayyab did trade oil, and used to say: there is satisfaction in this from going to those leaders.25 Everyone that engages in daʻwah or wishing to become dãʻĩ today should learn from these great ancestors, from the era of the Prophet (saw) till date, and they should do away with making themselves a liability for their community, tarnishing their reputation, and eventually failing to achieve the aims of the daʻwah. An entrepreneur dãʻĩ can also deliver his daʻwah message through leading by example while carrying out his transaction in accordance with the teachings of Islam. Dependence of Dãʻĩ and its danger Many dangers surround a dãʻĩ depending on wealthy people, society, or leaders to have his daily meals, his problems get solved, and his request being granted. The following explain some of the imminent dangers of this character: The Prophet (saw) said: “A man would enter to an authority with his complete religion, and while leaving he would have lost his entire religion! He was asked, why? He said: he made him (authority) happy to earn the wrath of Allah” 26

1. Faḍl bn ʻAyyad said: “The more a person becomes closer to an authority the more his distance to Allah”. (Ihyau Ulumud-Din).

2. Abŭ Dharri said to Salmã: “Do not approach the entrance of the authority, for if you

benefited something from their worldly materials, they will affect your religion with more” 27

And for those who cannot avoid going to the rich and leaders for religious purposes should protect their dignity and respect. Event between Imãm Mãlik and Hãrŭn al-Rashĩd when he visited Madĩnah could be model for protecting ones dignity.28 Hãrŭn al-Rashĩd one of the ‘Abbasĩ dynasty caliphate visited Madĩnah and requested Imãm Mãlik to come to the palace to teach his Mu’atta (a religious book written by Imãm Mãlik). Imãm Mãlik responded by saying: “Knowledge needs to be visited, and knowledge does not pay a visit. Hearing this statement Hãrŭn al-Rashĩd stood up, and went to Imãm Mãlik for guidance. Befitting Entrepreneurship for Dãʻĩ Dãʻĩ as any other Muslims can engage in any type of entrepreneurship and transaction that is permitted by the religion of Islam and disseminate its message to the creatures. This could be seen in the lives of those ancestors as they transacted in different type of businesses and trades, which did not hinder them from delivering their task of daʻwah as required anywhere and

25

Ădam Abdullahi al-Alorĩ. 1988ce/1408ah. Tãrĩkhud-Da’wah ilã Allah baynal-amsi walyawm.pg.268. Maktabatu wahbah Egypt. 26

Ibid. pg.267. 27

Ibid 28

Ibid.



anytime. They even became as a result of their commitment to daʻwah an authority in their different buying and selling beside their religion authority.



Conclusion The importance of entrepreneurship in the success of dãʻĩ is certain as discussed in this paper. Dãʻĩ with source of livelihood in form of entrepreneurship or from other means could not be compared to a dependent dãʻĩ who is being influenced and controlled by other thought, which perhaps might be contrary to the purpose of his message, and eventually destruct instead of constructing. Anyone in the field of daʻwah, or even those intending to engage in this great responsibility should make sure he has a source of livelihood, as this will be an impetus in his daʻwah and be free from any higher authority or upper hand influencing him. And people today will be ready to provide anything at their disposal to support any person of this caliber willing to eat from his own sweating, rather than depending on other entity, and have his daʻwah not under any influence. The Prophet (saw) says:” Restrain from (complete) pursuance of world, Allah will love you, and restrain from what is in the hand of people, people will love you (Bukhãrĩ). References Abdul Rahim bin Zumrah. 2013. M.A Lecture. Entrepreneurship slides (hand out). USIM. Abubakr Zakariyyah. n.d. al-Daʻwah ilã Al-Islam fĩ ahdi Makkiy. Pg.32. Dãr al-Qalam Beirut. Abŭ Yahya Zakariyyah bn Muhammad al-Ansãr. n.d. Tuḥfah al-Bãrĩ bi Sharḥi sahĩh al- Bukharĩ. Dãr Kutub al-ʻilmiyyah Baerut Lebanon. Adam Abdullah Al-aloriy. 1988ce/1418ah. Tarikhud-Da’wati ilallah.pg.17. Makdabati wahbah Egypt. Ahmad bn Muhammad al-Muqrĩ. nd. Almisbãh al-Munĩr. n.pb. n.pl. Ahmad Muhammad Lutfiy. 2010. Fiqhu Mu’amalit-Tijarah. Pg.9. Darul-Fikril-Jami’iy Askandariyyah. Al-Bahiy al-Khawliy. 1397ah. Tadhkirah al-Duʻãt. Dãr al-Qalam. Baerut Damascus Bruce R. Barringer & R. Duane Ireland. 2006. Entrepreneurship Successfully launching New ventures. Pg.5. New Jersey. Faraj Muhammad al-Wasif. 1995. ‘Ud-Datud-Da’iyah. Pg.8. Jam’iyyatur-Ra’isiyyah al-Azhar Egypt. Ibn Taymiyyah. Muhammad bn Abdul Halĩm. nd. Al-Fatãwã Al-kubrã. Riyãḍ Publication. Riyãḍ. Jãr Allah Abi Qãsim Muhamma bn al-Zamkhashariy. 1979. Asãs al-Balãgah. Dãr al-Maʻrifah. Baerut. Jamãludeen Muhammad bn Mukrim ibn Manzŭr al-Ifriqĩ. 1956. Lisãn al-Arab. Dãr Baerut



Muhammad Abul-Fathi al-Bayanuniy. 1411ah. Al-Madkhal ila ‘ilmid-Da’wah. Pg.19. Mu’assasatir-Risala Lebanon. Muhammad Amin Hasan Muhammad bani ‘Amir. 2000. Khasais al-Da’wah al-Islamiyyah. Dar al-Thaqafah. Amman al-Urdun. Muhammad Najib Hamadiy al-Jaw’aniy. 2005. Dawabit-Tijarah fil-iqtisadil-Islamiy. Pg.35. Darul-kutubul-‘ilmiyyah Baerut. Muhammad Taqi-ud-Din Al-Hilali & Muhammad Muhsin Khan. 1435ah. Translation of the meaning of the Noble Qur’an in English Language. King Fahd Complex for printing Madina KSA. Robert A. Baron & Scott A. Shane. 2008. Entrepreneurship a process perspective. Pg.5. Canada. Wajdiy Rizq Gali. 1996. Pocket Mini Dictionary. Nashirun Lebanon. Yusuf ash-Shaykh Muhammad al-Baqa’iy. 2003ce/1424ah. Qamusut-Tullab. Darul-Fikr Beirut Lebanon. Ahmad bn Muhammad al-Muqrĩ. nd. Almisbãh al-Munĩr. Madda daʻã. Vol: 1/89. 1- dJãr Allah Abi Qãsim Muhamma bn al-Zamkhashariy. 1979. Asãs al-Balãgah. Dãr al-Maʻrifah. Baerut. 1- Jamãludeen Muhammad bn Mukrim ibn Manzŭr al-Ifriqĩ. 1956. Lisãn al-Arab. Dãr Baerut. 1- Ibn Taymiyyah. Muhammad bn Abdul Halĩm. nd. Al-Fatãwã Al-kubrã. Riyãḍ Publication. Riyãḍ: V1:158. 1- Al-Bahiy al-Khawliy. 1397ah. Tadhkirah al-Duʻãt. Dãr al-Qalam. Baerut Damascus: pg:35.



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