Hıristiyanlık ve İslam temel öğretilerini öteki toplumlara ve dinlere ulaştırmayı ilahi bir görev olarak kabul ederler. Bu görevi yerine getirirken her iki dinin uyguladıkları yöntem açısından iki kavram ön plana çıkmaktadır. Bunlar misyonerlik ve tebliğ kavramlarıdır. "Tebliğ", İslam inanç esaslarının insanlara ulaştırılmasını ve onların aydınlatılmasını hedefler. Tebliğ faaliyetinde baskı ve hileli metotlarla insanları Müslümanlaştırma gayesi güdülmeyip samimiyet ve doğruluk ilkesi esas alınmaktadır. Duyurulan ilahi mesaja inanıp inanmama insanların kişisel tercihine ve vicdanlarına bırakılmıştır. Bu anlamda tebliğ kavramı, tam anlamıyla ve orijinal haliyle bir Peygamber olarak Hz. İsa'nın misyonuyla örtüşmektedir. Ancak mevcut Hıristiyanlığın kurucusu olarak kabul edilen Pavlus'tan itibaren misyon kavramı anlam kaymasına uğramıştır. Bu dönemden itibaren misyon kavramı, pragmatizm ve makyavelizm (amaca giden her yol mubah anlayışı) ile illetli olması nedeniyle İslam'ın tebliğ kavramından farklıdır. Dolayısıyla Hıristiyan misyonerliğinin kurucusu kabul edilen Pavlus'tan itibaren misyonerlik kavramı, belli bir plan ve program bağlamında insanların Hıristiyanlaştırılması anlamında kullanılmış ve Hıristiyan teolojisinin bir parçası olmuştur. Çalışmada öncelikle misyonerlik kavramının tarihi gelişimi üzerinde durulacaktır. Bu kavramın ilk dönemlerdeki anlaşılma biçimi ile daha sonraki dönemlerdeki anlaşılma biçimleri ortaya konulacak ve bu kavramla paralel anlama sahip alternatif kavramlar hakkında kısaca bilgi verilecektir. Bu bağlamda misyoner karakterli Hıristiyan teolojisine işaret edildikten sonra İslam'ın tebliğ anlayışı da çalışmamızda arz edilecektir. Ayrıca çalışmamızda, Hıristiyanlıktaki misyonerlik anlayışı ile İslamiyet'teki tebliğ anlayışı arasında bir karşılaştırma yapılacaktır

Christianity and Islam accept to inform the divine teachings to other societies and religions as a divine mission. Applied by both religions, two methods come to forefront while performing this task. These are the concepts of missionary and dawah. “Dawah” aims to bring Islamic belief principles to humans and to enlighten them. In dawah activities, the methodology is not making humans become Muslims by deceiving and by forcing, but the main principle is sincerity and honesty. The choice of believing or not to the divine message is the personal preference of people and their conscious. In this regard, the concept of dawah corresponds to the mission of Jesus Christ as a prophet with the full meaning of the word and in its original context. However, the concept of mission has been changed in terms of meaning since Paul accepted as the founder of the existing Christianity. As of this period, the mission concept is different from the dawah concept in Islam because the term mission has a pragmatist and machiavelist meaning (any way leading to the target is allowable). For this reason, since the period of Paul who is considered as the founder of Christian Missionary, the concept mission has been used to Christianize people in the context of a certain plan and program and has been a part of Christian theology. In the study, the historical development of missionary will be addressed. The former understanding of this concept and the understanding way of this in further periods will be revealed and information will be provided on alternative concepts that have parallel meanings with this concept. In this context, after the Christian theology that has a missionary characteristic is dealt with, the dawah concept in Islam will be investigated. In addition, a comparison will be made between the dawah concept in Islam and the missionary concept in ChristianityMissionary is the activity to convey the religious thoughts and theological doctrines to Christian and non-Christian societies. In this sense, the understanding of missionary in Christianity claims that salvation is only limited to itself. A part of Christian theology, Missionary has been applied in two different ways. The first of these covers Jesus period before Crucifixion missionary activity in this period parallaled to the notion of dawah in understanding "teaching, reporting, announcing" We also see this meaning of the missionary activity in Christianity in the passages in the Synoptic Bibles. As a matter of fact, we can see the most obvious example of this parallelism in the statement in the Gospel of Matthew: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of the house of Israel. And as you go, preach, saying “The kingdom of heaven is at hand” (Matta, 10: 5-7). The second one covers the period after the crucifixion period and it can be seen that the concept of mission was used in the sense of "a universal mission". As of this period, the mission concept is different from the dawah concept in Islam because the term mission has a pragmatist and machiavelist meaning (any way leading to the target is allowable). As a matter of fact, in the Matta Bible, this subject is mentioned as: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Sprit, teaching them to obseve all things that I have commanded you” (Matta, 28: 19-20). According to the missionaries, Jesus conversation with his students before he ascended to the sky contains seven orders for Christians. These orders are "take, go, testify, declare, get follower, baptize and educate them". This shows that the goal of missionary activity is to baptize people, that is, to Christianize them rather than conveying the message. In this sense missionary has become a part of Christian theology. Islam used dawah method to convey its teachings to people. That is, Islam has explained and announced its teachings in a sincere and perspicuous way. The notion of Islamic dawah aims to convey the truth to the people by removing obstacles. Thereby, the notion of dawah has the goal of announcing and informing the truth and avoids from negative meaning images such as forcing, abusing weaknesses, and suppresion. The notion of dawah does not aim to Islamize different believers by forcing and oppression. It let people to accept or reject these teachings to their free will. The Qur'an emphasizes this issue in the following way: “Now give advice! You are only a counselor. You are not a tyrant on them.” (Ğâşiye, 88: 21-22) As seen, in concept of the dawah, there can not be pressure and force, and this issue must be in one's own will. Moreover, the prophets’ mission of dawah was later undertaken by the ummah with the same sensitivity. In the post-Paul period, it is obvious that the understanding of missionary in Christianity is completely different from dawah of Islam. In Christianity, It is understood that in some of the texts attributed to Paul or in Paul's teachings, the basic moral principles are not taken into consideration, such as consistency and non-contradiction. Indeed, as indicated above, Paul adopted and theologized the method of "being everything with everyone" in order to attract people to his own side. However, the fundamental principles of religions based on divine source are righteousness, honesty and morality. In this regard, Islam accepts faith-action relation as a basic principle especially in social relations. In fact, it is based on the principle of “festekim kemâ umirte” (Hûd, 11: 112) " remain on a right course as you have been commanded" (Hûd, 11: 112). So, it is obviously seen that missionary in Christianity and dawah in Islam are complately different from each other. So Islamic world have great responsibilities to take measures to prevent the destructive activities of the Christian missionary. First of all, necessary information should be given to people about missionary activities at religion and education institutions. Especially to prevent cultural corruption, our children and young people should be informed about the method of inculturation used by missionary. In addition, by explaining them the importance of our religious, national and cultural values, a national consciousness must be constructed.