Politics has boundaries, the ethics of dakwah have no finish line

 Is it appropriate for an agent of dakwah to vilify opponents and question the act of paying respects to the deceased on grounds of political differences?

From Moaz Nair

Death serves as a unifier rather than a divider. It is profoundly regrettable when a preacher, whose primary responsibility is to convey a message of peace, chooses to harbour bad assumptions regarding the presence of political leaders at the final respects for the late Dr Hasmah Ali.

Labelling the courtesy visit as an act of “hypocrisy” or “merely trying to look good” not only disregards the obligations of fard kifayah (communal obligation) but also violates the moral guidelines outlined in Surah Al-Hujurat, verse 11, which admonishes against belittling the deeds of others.

Politics has its boundaries, and those boundaries dissolve when the inevitability of death arrives.

In this heightened domestic political climate, the line separating ideological differences from jurisprudential obligations (shariah) at times appears to be increasingly blurred.

As preachers entrusted with conveying religious messages, a fundamental question must be collectively examined: is it appropriate for an agent of dakwah (religious propagation) to vilify opponents and question the act of paying respects to the deceased on grounds of political differences?

Examining the true framework of Islamic propagation reveals a clear answer. Vilifying opponents – whether within political or personal spheres – is strictly prohibited.

Conversely, paying respects to the deceased, regardless of whether they were ideological allies or political adversaries, represents a highly commendable virtue and moral imperative.

The voice of dakwah: healing, not destroying

The ruling against vilifying political adversaries in Islam contains no grey areas; it is forbidden (haram) and should never escape the lips of a Muslim, let alone a preacher.

The primary duty of a practitioner of dakwah (da’i) is to invite humanity towards goodness through wisdom and excellent counsel (al-mau’izah al-hasanah), rather than spewing insults on stages or social media platforms.

Vilification merely erects walls of animosity, alienates society from guidance and ultimately tarnishes the reputation of Islam itself. Indeed, Allah SWT explicitly prohibits Muslims from mocking, belittling and insulting others in Surah Al-Hujurat, verse 11, categorising such actions as reprehensible.

This mandate serves as evidence that Islam rigorously safeguards the harmony of speech in propagation for the broader public interest (maslahah).

This principle is further reinforced by the hadith of the Prophet Muhammad, narrated by Al-Tirmidzi: “A believer is not one who slanders, curses, speaks obscenely or engages in foul speech.”

If insulting an ordinary individual is prohibited, how can the same tongue used for religious propagation justify vilification in the name of partisan differences?

Death transcends ideological boundaries

Despite the political tensions that frequently fracture societal structures, death serves as an absolute reminder that transcends all worldly boundaries.

Visiting the deceased – whether they were staunch supporters or the most vocal adversaries – is the highest manifestation of human value and fraternity. For a deceased Muslim, the visit constitutes the fulfilment of an obligatory right owed to a fellow Muslim.

What then is the protocol if the deceased is a non-Muslim? Islam never restricts the scope of compassion. History records the sublime character of the Prophet Muhammad, who stood up in respect for a passing Jewish funeral procession. When questioned by his companions, the Prophet replied profoundly: “Was it not a human soul?”

The presence of a leader or a preacher at the condolence gathering of a political adversary signifies emotional maturity and reflects the attribute of mercy (rahmah) capable of softening hardened hearts. Where politics constructs walls, the visitation of the deceased builds bridges.

Realigning politics with ethics

In conclusion, a preacher must position himself as an agent of unity and a harbinger of mercy, rather than a disrupter of social bonds (silaturahim).

Partisan politics and ideological differences are normal in a democratic system, but they must never undermine the ethical pillars of Islamic morality.

It is high time for practitioners of dakwah to push back against the tide of adversarial politics. Insults must cease, and human connections must be preserved, particularly during times of calamity and death.

Ultimately, religious propagation is judged by the beauty of its ethical character, whereas partisan politics will inevitably fade with time. - FMT

Moaz Nair is an FMT reader.

The views expressed are those of the writer and do not necessarily reflect those of MMKtT.