Alhassanain(p) Network for Heritage and Islamic Thought

Causes of Differences

A survey of Islamic thought and history and an exploration of the causes of conflictsshows that they centered on the following points: 1- Scientific differences and the multip-licity of the Methods of Ijtihad, Comprehension and Istinbat:

It is a scientific conflict, like the differences of whether a given tradition truly came from the Prophet (s.a.w.) or not, or the differences on the meaning of a particular Qur'anic verse, or the rules derived from it, or the abrogation of it by a another verse or not, or accepting a particular historical event or rejecting it, or the differences on whether to accept certain terminologies, such as, `Qiyas' (analogy) and `Istihsan' (approval) or not, or to accept the companions school of thought `madhab al-Sahabi' as a compulsory verdict or not, which continues even to the present day.

Just as these issues and realities have a direct bearing onone's understanding of Islamic legislation and ideology, the level of knowledge of the scholar practicing `Istinbad', and his ability, also affect the understanding.

Scientific conflicts take a great share in indoctrinating the academic mentality and promoting the by and opinions through conducting provocations, criticisms, dialogues and methodology in order to defend the accepted theory.

2- Bigotry and Selfish Desire: This is where the greatest problem lies, because bigotry,corrup-tion and selfish desire negate all objectivity, scientific thinking and the methodology of dialogue.Instead it brings about mental impedi-ments, deepens the conflicts, sows hatred and vengence on the opposite view. In this case, the scientific dialogue gives way to protecting selfish interests and personal accomplish-ments rather than depending on the truth,principles and scientific reality.

3- Political and Worldly Interests: The beginning of the conflicts which occured on the day of the Prophet's (s.a.w.) demise, was political in nature, as there are differences on the understanding of the Qur'an and the Sunna (the Prophet's Traditions) and their applications. These facts became conspicuous during the time of the companions, especially under the rule of Uthman bin Affan, the third caliph, when he mainly depended on the Umayyads in his administration. The revolt against Uthman and his assassination, the outbreak of armed conflicts between the constituted authority of Imam Ali (a.s.) and the seccesionist Mu'awiyya bin Abi Sufyan are all proofs of political differences.

As a result, two governments existed in the Islamic community, the cause of which was political differences, as well as, the differences in understanding and applying of the Book and the Sunna. One of these two governments represented the Omayyads, whichwas considered , by the companions, as having submitt-ed to Islam by force (after oppressing and subsequently fighting it). The second government consisted of Imam Ali (a.s .) and the Prophet's companions `sahaba' both the immegrants `Muhajirin' and the helpers `Ansar' who made up the vanguards for building Islam under the leadership of Imam Ali (a.s.), and saw his superiority in the field of leadership and legislation.

When the two governments became distinct from one another, the Omayyad government consolidated its power by adopting the ideological conflicts and tyrannizing the scholars and men of political and jurisprudential thought who subscribed to the school of Ali and his household `Ahlul-Bait' . This actionwas meant to exclude them from the political struggle thereby eliminating any political opposition. A war of propaganda and slander was waged against the followers of Ah-lul-Bait (a.s .) and their ideology.

Then came the Abbasidsdynasty which proved more oppressive and terroristic to the Ahl-ul-Bait (household) of the Holy Prophet (a.s.). It is noteworthy that the tyranny of these dynasties did not stop at the Imams of the Ahl-ul-Bait (a.s .), and the scholars of their school, but affected the founders of other Islamic schools, as well.

Those people with political interests, thesycophants and beneficiaries had their day, sowing those differences between the Muslims, applying it in order to conselidate their power and posing as defenders of this school or that, to gain followers and protectors. Islamic history is replete with bloody wars between the rulers who exploited that destructive weapon.

4- Historical Differences: History is nothing but a register of events andoccurances which took place in the past according to the social laws. The Muslims paid great attention in writing the life history of the Prophet (s.a.w.) and Islamic history throughout the ages. Nevertheless, historical records are afflicted by a great problem which shows itself as the absence of fairness and objectivity and the existence of forgery, or skipping a good deal of facts in order to please political figures, or because of enmity towards other ideological or jurisprudential schools, or because of blind bigotry. These attitudes had distorted the reality and other historical facts and records.

After the spreading of knowledge and aware-ness and the later generations becoming enlighten-ed, the rise of Islamic reform movements, the clamour for proximity of the Muslims, their consciousness of the danger of contemporary `Jahiliyya' and the political, ideological and the civilizational challenges, caused the Muslims to turn to ideological dialogue and scientific investi-gation. The first step they took was to start from the postulates and facts accepted by all, so that these axioms would be the foundation of understanding and dialogue in establishing the truths.

It is pertinent, here, to mention the steps tobe taken in the dialogue between Muslims. Scientific experience has proved that these steps can contribute immensely in bringing about the mutual understanding and removal of the mental and ideological obstacles in the way of proximity. We hope that these steps can make the foundation of ideological and political unity among the Muslims.

Those concerned with this difficult task should also be able to differentiate one sect from another and employ the appropriate methods in discussing with each other. The Islamic postulates accepted by all Muslims and on which any dialogue between members of different sects or schools of thoughtshould be based are centered on the following points:

1- That every person who testifies to the two testimonies (that there is no deity worthy of worship except Allah and Muhammad (s.a.w.) is His Messeng-er) is a Muslim. He enjoys the rights other Muslims enjoy andis charged with responsibilities similar to theirs.

2- That disunity,disputes and enmity between the Muslims are forbidden in Islam. All the Muslims accept this fact and their duty is to act as one community with the same objectives.

3- The Muslims share the view that to exercise Itihad is allowed andthat Islamic rules are of two categories; those that occur in clear texts and those that are the result of `Ijtihad'.That there shall be no Ijtihad where a clear text exists. That the result of `Ijtihad' is, at most, speculative and therefore liable to criticism and abrogation where the mistake of the scholar exercising Ijtihad is established. On these bases, the scientific dialogue concerning the disputed issues takes off.

4- The Book and the Sunna are the basic proofs accepted by all Muslims and the yardstick for all other disputed proofs. The discussion must start from this fact,then proofs are adduced for the soundness or otherwise of other sources of Islamic jurisprudence, such as analogy `qiyas' and approval `istihisan'. Similarly, the proofs for the controversial secondary rules `ahkam al-far`iyya' are tested.

5- The experts on hadith and other great learned scholars from different Islamic schools and sects have compiled the hadith from different chains of narrators producing their compendiums of hadith. Each one of these scholars had his narrators by whom he related the hadith and ascribed it to the Holy Prophet (s.a.w.).

The books compiled by these scholars contain conflicting narrations coming from those narrators and the scholars from different schools of thought never approved the soundness of whateveris recorded in those compendiums. Each scholar, therefore, holds his view and criticizes that of others.

The method of scientificdialogue which is followed by the true believers in establishing unity and mutual understanding between the Islamic schools of thought, makes it incumbent on the Muslims to consent to the facts accepted by the scholars. They should examine the chains of narrators of controversial narrations to know the extent to which they conform to the Book of Allah and the unanimously confirmed hadiths of the Messenger of Allah (s.a.w.). This will help them to know the sound hadith and free them from ideologicalenmity which the enemies of Islam, who reap benefits from our disunity, try to perpetuate.

It will also make them realize that the weak narrations found in the hadith books, are regarded as a pretext for attacking one another, being denounced asrenegades or sinners or villifying others. Definitely, scientific investigation, methoological intellect, sincere and true approach in searching for facts, is the only healthy way for conducting dialogue among Islamic schools. This same methodmust be employed when studying books on history and biography in order to establish historical facts, correcting historical distor-tions and cleansing it of falsehood and interpolations.

Procedures of Missionary Work

The methods and means of delivering Islam to the audience and missionary work in general, is among the criticalissues which contribute to either success of missionary activities or its failure. This is so because theobjectives which the Islamic message is trying to achieve and contribute in bringing into existence are fundamental issues. These are:

1- The Islamic principles, values and thoughts, themselves, in their capacity of being suitable and in conformity with the intellect, science and unimpaired human taste and their natural ability of solving the problems of mankind and building a growing civiliza-tion.

2 - The level to which Islamic mujtahids `jurist capable of exercising `Ijtihad', thinkers and theoretic-ians understand those Islamic principles, thoughts and values which they address to others and their power of theorizing and formulating their `ijtihad'.

3- The means,procedures and institutions to be employed in delivering the Islamic Message.

4- The level of personality and extent of commit-ment of the Islamic missionary, his awareness, ability in social interaction, understanding others and examp-lification of Islamic principles and values in his behaviour and actions that can influence others.

5- The level of experience in applying the Islamic system, the adequacy of machinery of the Islamic government representing the religion of Islam and its capability of examplifying the Islamic principles in forming the state and society and in individual behaviour.

All these fundamentals have a great impact in the success of missionary work or its failure. Therefore, the Holy Qur'an has treated the issue of means and procedures of propagation, impartedawareness and activism to the propagators, stressed on the importance of presenting a living example for practising Islam and proper unders-tanding and awareness and the method of interact-ing with the audience in these words:

"And call you unto the way of your Lord with wisdom and kindly exhortation and dispute with them in the manner which is the best; verily you Lord knows better of him who has gone astray from His path; and He knows best of those guided aright." Holy Qur'an (Nahil 16: 125)

The importance the Qur'an attached to means and procedures of propagation was as great as that which it attached to its aims, objectives and the results towards which the whole effortis made .

Because of the importance of the procedures and the personality of the propagators of the Islamic Message, the Qur'an commands that the mission is to be prepared both ideologically and socially and be equipped with means and procedures that will ensure their success. In a similarway it stressed that this important task be assigned to a group and enjoined their proper religious education:

"And that there should be among you a group who call (mankind) unto virtue and enjoin what is good and forbid wrong; and these are they who shall be successful." Holy Qur'an (Al-e-Imran 3: 103)

And He said:

"…; why should not then a company from every party of them go forth that they may acquire (proper) unders-tanding in religion, and that they may warn their people when they return unto them…" Holy Qur'an (Tawba 9: 122)

A wrong procedure will definitely damage the reputation of the Message and those who convey it. Not only that, it will distort the pure andcrystal clear picture and the attractiveness of the Islamic principles, values and goals. Thus, the procedures and means of conveying the Islamic Message have a mental,ideological and practical influence in the success and or failure of mission-ary work.

There is an important legislative issue here: The procedure and method of propagation is one of man's actions, each of which is controlled by one of the following rules: Obligation `wujub', forbidden `hurmah' or allowed `ibahah'. The laws of Islam do not disassociate the purity of procedure and means from the ends and results at which it aims. The great Prophet (s.a.w.) alludes to this fact:

"Obedience to Allah cannot be achieved through sinful ways".

This shows that Islamic principles do not approve the achievement of aims by all means, because, contrary to Michiviellian politics, the ends do not justify the means. It is, therefore, incumbent on those undertaking missionary work to choose only legal means and methods that conform to Islamic rules through which Islamic aimscan be achieved .

The fundamental issues thatmust be considered here are:

1- The procedure and way of invitation to Islam and the level of thought and social realities. "We, the company of Prophets, have been ordered to address the people according to the level of their intellect". What to note also is the particular situation of every invitee so that we can address him based on Islamic concepts.

Every individual is at a particular level of thinking and mentaldisposition, consequently, there are certain inlets through which his intellect and heart can be reached so that the Islamic thoughts would not face any internal resistance. This is why it is necessary to study persons and groups and reach a scientific understanding of their natures before addressing them.And objectives of Islam.

2- The real mental, economic, political, social, ideological, etc., needs of an individual or groupmust be considered . Contemporaryman, is indeed, suffering from anxiety and psychological alienation, economic and political problems, social injustice and a host of other encumbrances, just as the society is weighted down by these problems. It is, therefore, foremost to address both the individual and the society on how to solve their problems. This will definitely open up responses from the depths of the heart and the Islamic message will readily be accepted when it becomes clear that it is the only alternative that can bring relief.

3- The invitation must be a gradual process and the Islamic concepts presented in stages so that it will easily be recieved, comprehended and practised.

4- It is worthwhile to arrange aprogramme which is cultural, informative and practical in nature. This will make propagation a clearly thoughtout affair and not an off handed one. The propagator should start with the fundamentals and the first principles to end up with the intended objectives and results.

5- The propagator should start by addressing his audience from the postulates accepted by both parties; the believer and the audience so that what is agreed on will form the foundation from which we work towards wider horizons and firmer belief in the principles"Say; O people of the Book, come you to a Word common between us and you,…" Holy Qur'an (Al-e-Imran 3:64)

6- To respect the personality of the person and or the party addressed. Letthere, in his mind be a correct picture of human dignity and responsibility and his ability to participate in reforming the way of life and building the society.

7- Strengthening the relationship between the present world and the next and making the invitee perceive itso that what motivates him in taking action and undertaking reform will be his turning towards Allah, the Almighty and developing the means of establishing a relationship with Him .This is, indeed, a spiritual and ideological force that gives man an endless stimulaation.

8- There must be a strong interaction of feelings between the caller and those he is addressing, and whose conditions of thought,ethics and worship he is struggling to change, so that they will have a real perception of his concern for their guidance and for improving their condition. Thiscan be done by sharing their sorrows and joys, giving his donation in meeting their needs and feelings on their personal and social distress.

9- Removing the individual or group,which is under invitation, from a corrupt environment that can influence their thoughts, spirits and behaviours and procuring alternative ways of fulfilling their needs for activities and relationship. Such alternatives may include the libraries, a society, a socialfoundation and religious friends.

10- Mankind has been suffering from injustice and the tyranny of oppressive rulers throughout history. It is, therefore, a fundamental political issue to present Islam as an alternativesystem which delivers, supports and leads man. This will no doubt wipe out all non-Islamic theories,structures and thoughts and pave the way for man's interaction with Islamic principles and values through active conviction.

11- Sometimes Islamic thoughts and concepts are presented directly by means of dialogue, or giving a presentation of the thought, stand and view of Islam or a comparison between Islam and other systems.

This often has a defined impact. Some other times it proves difficult to introduce Islamic thought directly. In this case, the believer who undertakes missionary work, whether he is a writer or debater or artist, should employ the recreational method that is symbolic and rather unrelated to Islam. This methodis usually employed in stories, novels, the theatre, poetry, films, portraits, etc. and has the effect of convincing the other party.

12- To start dialogue on a neutral and objective beginning. If a dialogue starts by cornering the other party and defining the expected result and tenaciously stressing one's view, it will make the other party experience the urge to resist and express his bigotry. Therefore, it is better to start from a position of neutrality and gradually search for the truth, jointly. This will positively affect the codiscussant by having a real feeling that both parties are meerly searching for facts and exploring for the truth in their dialogue. They can, thus, conduct their debate in a receptive andopen minded atmosphere with defensive measures and mental obstacles removed.

The Almighty, Allah directed the Holy Prophet (s.a.w.) to take up this method by saying:

"Say: `Who provides you with sustenance from the heavens and the earth?' Say:`( It is) Allah, and verily (either) we or you are guided aright, or in manifest error?'" Holy Qur'an (Saba' 34: 24)

Foundations of Propagation

Information dissemination and publicity activities occupy a very important and critical position in man's life now that the world is full of inventions and industrialization, operating with scientific methods and advance techniques. This makes information, publicity and ideological and psychological warfare the single most important instrument that serves any thought, ideology, facilitates the propagation of the principles of a people and supports politics, the economy and boosts the morale of troops in armed combat.

Information and publicity undertakes three important tasks: Ideological and psychological attack aimed at shaking or even destroying the foundations of a faith or idea, introducing, buttressing and depending on the status quo and establishing social and civic changes; creating contentment in the minds and creating public opinion.

The more capable the means of information is in terms of technical know how and expertise and the ability in directing the message, the more successful it will be in fulfilling the aims and objectives of propagation. It is, therefore, imperative for those who undertake the duty of Islamic `da'wa' and propagation to avail themselves of all the advancements attained in science and technology, such as the radio, the television, thevideo and the press. Similarly, the discoveries in the field of psychology, such as the scientific understanding of the nature of the intellect and the mind, and how theyare influenced , are indispensable.

The work of propagation and information definitely needs special foundations for propag-ation and information dissemination on a par with the current civilization. These foundations must put in view the rivals of Islamic thought and what they posseses in terms of technology, organization, administration and programmes. They should be able to employ the different sciences in the service of propagating and forwarding the Islamic message.

When we study and analize themethods conveying thoughts and concepts we will find that there are three ways. They are:

1- The word.

2- The picture.

3- Practical behaviour

1- The word:

Since the beginning, propaganda and the need to inform the fundamental instrument for conveying any idea and having impact on the audience has been the word. As human knowledge and scienceevolved, the art of constructing the word and the method of passing it on to the intended audience also developed by means of oration. The Holy Qur'an discusses a lot about the art of oration and explains the importance of the word and its impact on the listener; psychologically and ideologica-lly. The Almighty, Allah, says:

"See you not how sets forth Allah a parable? Of a goodly word (being) like a goodly tree, whose root is firmly fixed, and its branches (reach) in the heaven, yielding its fruit on every moment…" Holy Qur'an (Ibrahim 14: 23-24)

And says:

"…and speak kindly unto all people…" Holy Qur'an (Baqara 2: 83)

The Almighty Allah even commanded Moses and Haron (Aaron) (a.s .) to employ mild speech in order to have an impact on Pharoah, the peak of human arrogance. Using mild speech as a way of addressing the audience gave Moses (a.s .) the hope in guiding Pharoah as the following verse enjoins:

"Go you both untoPharaoh, verily he has trans-gressed (the bounds). Then speak you both unto him a gentle word, happly he may get admonish-ed or fear (Our punishement)." Holy Qur'an (Taha 20: 43-44)

Just as the good word has a constructive psych-ological impact and a positive and fruitful role, the evil word has a destructive impact and deceptive and misleading role in the life ofmankind. Thus, the Glorious Qur'an attached the evil word and likened it with the eviltree which gives only harmful fruits. Allah, the Most High, says:

"And the parable of an evil word is that of an evil tree rooted upon the surface of the earth, it has naught of stability." Holy Qur'an (Ibrahim 14: 26)

And He warns us of the power of deception of the word and its misleading ideological and psychological effects, thereby exposing the hypocrites who take it as a cover. He says:

"When you see them, marvel you their bodies; and if they speak, you listens unto their speech; (they are) as if they were blocks of wood propped up in garments, deem they that every cry is against them, they are the enemy (of yours), so beware you of them! May Allah annihilate them, whence do theydeviate! " Holy Qur'an (Munafiqun 63: 4)

And His saying:

"And call you unto the way of your Lord with wisdom and kindly exhortation and dispute with them in the manner which is the best;... " Holy Qur'an (Nahil 16: 125)

This verse makes incumbent that the wise missionary should employ a good word in conveying Islamic thought and exhortation to the audience. The Holy Qur'an brought a miraculous method and a literary presentation that bewilders the intellect and overwhelms the minds. It is a wonderous token of eloquence that achieved the aims and objectives of the message.

The honourable Messenger (s.a.w.) described the importance of the word and its power of impact, change and conveying what is intended in the following words: "Verily there is a (form of) spell in eloquent speech." The missionary, therefore, should have literary ability and a good command of language in discussion,speech and writing. He must be able to make appropriate use of his words.

From the foregoing, it is obvious that 'the word', as one of the instruments for propagation, needs the services of special organizations. These organs would bear the responsibility of ensuring the appropriate-ness and versatility of the language of propagation and the method of relaying information to the audience. Those in charge of theabove mentioned organs would need the necessary expertise and artistic ability and advanced technological tools for the collection, broadcasting and dissemination of the fruits of those organs. Such tools include the radio, the instruments used in recording, writing, printing, speech, dialogue, schools, libraries,lectures and parties.

Thus, it is incumbent on us to plan and work out programmes in order to prepare our missionaries and give them the required education and orientation on the art of propagation and its requisiteknow-how .

Indeed, the conditions we are in today, have made the programmes for preparing the orator, writer, lectur-er, journalist or advertiser indispensable. Where we are unable to establish preparatory organizations and foundations we can only resort to conducting special courses for grooming the Muslim missionaries, giving them drills on their work and conveying the expertise, experiences and information from experienced missionaries worthy of emulation.

2- The Picture:

Man, by nature, is very responsive to pictures, scenes and other sensory situations as portrayed in paintings, and they often have an impact on his thoughts and feelings. The more a picture portrays movement and thoughts the greater the reaction it entails and it would have a stronger power for changing the viewer and be more efficient in accomplishing its aim.

With the development of informative technology, the use of pictures and movies in propaganda and publicity has also advanced. The art of cinema,television and video has become the most prominent means of propaganda and publicity, introducing ideas and concepts, presenting human problems and influencing the senses, intellect and feelings of the viewers.

Motion pictures are more efficient in information dissemination but conventional pictures also retain their value. Lively pictures, such as carricatures, are no doubt a means by which the problems of society are presented, thoughts and concepts areconveyed and the general public is educated and given awareness.

The Islamic call is comprehensive and covers all segments of human life and its ills. As such, applying pictorial methods in spreading Islamic thought, presenting its solution to the societal ills and its knowledge and culture to thegeneral public is indeed an efficient means. Those responsible for propagative activities should, therefore, work towards the establish-ment of organizations,companies and centres for film production and procure professional artists who would train people in this field and be able to employ the motion picture in propaganda and publicity in a successful way.

The picture, especially when projected on screen, presents an embodiment of a thought, gives it a perceptibledimension and brings its meaning closer to the minds, whether the thought is political, economical, ethical, or it pertains to worship like pilgrimage, prayer or other bodily worship.

3- Practical Behaviour:

"And say you (unto them), act as you will, Allah beholds your deeds, and His Apostle, and the believers;… " Holy Qur'an (Tawba 9:105)

"O you who believe! Why say you what you (yourselves) do (it) not? Most hateful is it unto Allah that you say what you (yourselves) do (it) not?" Holy Qur'an (Saf 61:2-3)

"By the Time! Verily man is in loss! Save those who believe, and do good deeds, and exhort each other to truth and exhort each other to endurance." Holy Qur'an (Asr 103: 1-3)

The distinguishing feature of the Islamic Message is that it is alife building message, a message for knowledge and action. It is not a collection of sheer ideasnor mere intellectual theories. For this reason, the Qur'an invites to a belief based on a foundation of knowledge associated with action, as confirmed by tens of verses. The Qur'an makes this clear enough and supports its call by these principles. Concerning these principles the following verses of the Holy Qur'an are explicit: "And say you (unto them), act as youwill " & "Verily man is in loss! Save those who believe, and do good deed,"

As we read the temporal disapproval of the Qur'an on those who only talk but do not act on their word, thereby turning the principles and objectives of Islam into mere speeches, narrations, theological dialectics and theories devoid of reality and action.

The Holy Qur'an condemns such a stand, saying:

"Why say you what you (yourselves) do (it) not? Most hateful is it unto Allah that you say what you (yourselves) do (it) not?" Holy Qur'an (Saf 61:2-3)

Whenever man disregards action and becomes content with mere words and misleadshimself and others into behaving such that talking alone is sufficient, he is definitely exposing himself to the wrath of Allah, the Most High. This is so, because such a person is a liar who says what he does not practice and he cannot change the reality in the way. A person who enjoins others to practice truthfulness, piety, restraining the oppressors, kindness, helping the needy and devotion to one's principles, but he, himself, upholds nothing from these values or even acts contrary to it before the public view, will never be accepted by the people and not a word nor admonish-ment of his will be acted upon.

The best way to present Islam is to act according to it. This wayis examplified in the behaviour of the true believers and in its enforcemnent by the nation founded on Islamic principles. Only then can the word be a means of introducing Islam since it is appliedboth in behaviour and actions pertaining to the way of life.

When the sceptic witnesses practical application of Islam in the society, in the economy, ethics, com-mitment in political freedom and execution of Islamic laws to solve man's problems, these will serve as the best caller to Islamic principles and the most powerful means of satisfying others. On the other hand, propaga-tion will have a negative effect on the audience if the Muslim missionaries distort Islam by misapplying it and allowing a discrepancy between their word and action.

The verses of the Revelation and the Prophetic Guidance that invite people to justice, knowledge, production, love and peace, for example, would lose their value and impact in the minds of the nation and people who do not believe in Islam if they see that the Islamic society does not apply these principles, nor do they have any impact on it. It should be noted that others are observing our social condition and individ-ual behaviours before they study Qur'anic texts and our legislations, despite the fact that it is the texts and laws that are suppose to be regarded as a judging gauge on our situation and behaviour and not the reverse.

Other agencies and organizations that are capable of conveying the Islamic ideology and awareness in its capacity as a practical religion and are able to convince those who are being invited, of Islam's concern for their welfare, are the foundation for serving humanity, like schools, hospitals, charity organisations and humanitarian agencies, whose duty is to preserve human rights and honour and to reveal and demonst-rate Islam's concern for man. As the social life of man evolved political and ideological organizations, also, evolved andas a consequence , the means of social work that can be employed in propagation have become numerous.