The first chapter points out that different beliefs require different approaches...

The first chapter points out that different beliefs require different approaches, so that the style of presentation must change according to the content of the information. Examples are drawn from the three primary beliefs in which Christians and Muslims differ: the oneness of God, the prophethood of Muhammad, and the Imamate. Each doctrine because of its content requires its own kind of presentation. It cannot be overemphasized that work should be done systematically.

A written file should be maintained for each individual for whom da’wa is being made. The second chapter notes various spiritual types and ways of approach, changing the focus from differences in the content of information to differences in the kinds of people who receive it. A written evaluation of each individual’s spiritual typology should be made. This means that one must find opportunities to ask the individual what his beliefs and practices are.

A second sheet should be taken to evaluate the ways of approach and plan specifically in what situations they can be implemented. The third chapter argues for setting goals of spiritual change. This should also be evaluated for each individual, based on the spiritual profile that has already been made. It is no use to spend time convincing people of what they already believe. On the other hand, unless a systematic plan is made, important goals will be forgotten.

The fourth chapter points out the differences between Islamic and Christian beliefs, while the fifth chapter points out the differences in practice. These chapters are valuable for refining the spiritual profile and the goals already made in chapters two and three. Chapter six provides similar material from the point of view of the secular challenges of the modern world as well as from non-Christian traditions. Chapter seven gives a survey of the missionizing practices of Christians.

It evaluates them, showing why most of them are inappropriate in Islam. However, some tips on da’wa can be gleaned from them. But for the most part, they are useful to know in order to avoid them. Chapter seven also proposes an Islamically based model for doing da’wa. It is not meant to be followed literally, but as a point of departure for developing a working and effective program that takes little time and money.

It can be adapted to the needs of individuals, partners or couples, or small, informal groups.