It is encouraging to see that many religiously committed individuals with a general educational background are extensively studying religious books on their own. They are also trying to learn about and understand religion by listening to lectures on YouTube. Some have even developed considerable expertise in various ancillary religious subjects and are actively engaged in *da‘wah* (Islamic propagation) in public settings.
Many of them are highly popular and widely appreciated among modern educated audiences and intellectual circles for their style of delivery, linguistic skills, and ability to present arguments.
It should be noted that traditional sermons and religious exhortations can indeed convey the message of Islam to the general public and impart religious teachings. However, such conventional forms of *wa‘z* and *nasihah* have not been particularly well received in many modern highly educated and intellectual circles.
One reason is that most *ulama* are not experienced in communicating in the language and terminology that resonate with the intellectual outlook and tastes of modern educated people and intellectuals. Moreover, their familiarity with modern knowledge and science, contemporary schools of thought, and current affairs is often limited.
By contrast, many *da‘wah* practitioners from general educational backgrounds have an advantage in this regard. Their familiarity with modern knowledge and science, contemporary ideologies, and current affairs often impresses modern highly educated audiences and intellectual circles.
Therefore, both *da‘wah* practitioners emerging from general educational backgrounds and the *ulama* should have a clear understanding of their respective weaknesses, limitations, and areas of competence. They should also recognise and appreciate one another’s contributions.
It goes without saying that *da‘wah* practitioners from general educational backgrounds have generally not had the opportunity to acquire specialised scholarly expertise in particular branches of Shariah, such as *fiqh* (Islamic jurisprudence), *fatwa* (Islamic legal verdicts), *madhhabs* (schools of Islamic jurisprudence), and complex or nuanced issues of Islamic creed (*‘aqidah*).
In these fields, qualified and properly trained *ulama* are unquestionably far more experienced. Many scholars have extensive knowledge and practical experience in these areas.
Accordingly, the less general-education *da‘wah* practitioners speak on such specialised matters, the better. The safest and most reasonable approach is for them to leave these subjects to trustworthy and experienced scholars, entrusting the responsibility of addressing them to those who possess the requisite qualifications.
Instead, they should focus on motivational and inspirational work. They should call people away from disbelief (*kufr*), associating partners with Allah (*shirk*), and hypocrisy (*nifaq*), and towards genuine faith and righteous deeds. They should explain to the general public the shortcomings of various contemporary ideas and belief systems, highlight the beauty and practical relevance of Islam, speak out against the sweeping tide of irreligion, and alert the public to the multifaceted challenges and conspiracies that, in their view, confront the Muslim *ummah*.
This is the field in which they are particularly suited to work. It goes without saying that, in these areas, they may be able to achieve results that many contemporary *ulama* find more difficult to accomplish.
We believe that the Muslim *ummah* needs both *da‘wah* practitioners from general educational backgrounds and the *ulama*. Both groups are serving the religion and the Muslim community according to their respective abilities and qualifications. However, their work requires effective coordination, mutual understanding, and a constructive working relationship. They should recognise that they are mutually supportive and complementary.
Each group should therefore remain conscious of its own weaknesses and limitations, appreciate the abilities and contributions of the other, and acknowledge the value of its work. If anyone makes a mistake, the appropriate response is to offer correction with sincerity, compassion, and goodwill. Such an approach will benefit both the religion and the Muslim community.
Conversely, if each group becomes self-righteous and fails to recognise the other’s abilities, refuses to acknowledge the other’s contributions, harshly criticises every mistake, whether major or minor, or intrudes into the other’s field of work, internal discord and disunity will inevitably continue to grow. The resulting harm to the religion and the Muslim community will be considerable.