بسم الله الرحمن الرحيم
Bismillah-ir-Rahmaan ar-Raheem
Last year there were no less than thirty movies made to spread hatred of Islam and Muslims. If a man watched one of these two hour movies, there are high chances that the seed of hatred must be laid in this average ordinary man. This is why it is difficult to take rest, it has become difficult to give long intervals to myself. I hope that people have enough comprehension that they realize the importance of learning and teaching Islam to others by whatever means possible, directly by speech or indirectly by actions. Remember that those who do not call to Islam are prone to destroy like those who do not believe in Islam! [Surat-ul Asr]
Below are taken and adapted from the classes of our Shaykh Shams uz Zaman of the book "Usool ad - Da'wah" by Mahmood Ahmad Diyaa'.
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Definition of Da'wah:
Identifying and understanding:
1. Da'ee (داعي / the caller/preacher/inviter)
2. Mad'oo (مدعوا/ the one being called/invited)
3. Manhaj (منهج/ methodology - wisdom/ the way used for preaching)
4. Usloob (أسلوب/ style - where to be linient or harsh)
5. Mawdoo' (موضوع/ topic/ what is to be emphasised)
While studying Da'wah, it is necessary to learn that it is referred to call or invitation or propagation of the deen to people with wisdom and understanding of whether which issue is to be emphasized and which can be postponed for later and what is the appropriate style required at a given scenario.
This definition includes all the above mentioned five points.
Obligation of Da'wah:
Da'wah is an obligation, but scholars differed whether it is Fard ayn (obligation on every Muslim) or Fard Kifaayah (sufficient if few take the task). The first group which considered it an obligation on every Muslim used proofs like:
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased. [aale Imran 3:187]
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased. [aale Imran 3:187]
بلغوا عني ولو اية
"Convey from even if it be an aayah." [Saheeh al Bukhari]
This hadith shows the obligation on everyone.
And those of the other opinion used proofs where only a group is asked to do the task:
وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful. [Aale Imran 3:104]
What is meant by this verse is that there should be a group of this ummah who carry out this mission; however, that is also obligatory upon every individual of the ummah according to his means, as it is proven in Saheeh Muslim that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” According to another version: “Beyond that there is not even a mustard seed’s worth of faith.”
End quote from Tafseer Ibn Katheer, 2/78
Thus, a huge group of scholars like Shaikh Muhammad Ibn Abdul Wahhab, Shaikh Saleh Al Fawzan, etc., are of the view that it is obligatory.
But the best opinion is that it is neither of the two. Rather there are issues which are obligatory, and others which are not obligatory. For instance, calling people to tawheed to worship Allah alone, calling them to salah etc., is all obligatory. And hiding it when non-Muslims are around and one has ability, then this is among the worst of sins. Allah stated:
Imam Ahmad recorded that Hudhayfah bin Al-Yaman said that the Prophet said,
«وَالَّذِي نَفْسِي بِيَدِه، لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ، ثُمَّ لتَدْعُنَّــهُ فَلَا يَسْتَجِيبَ لَكُم»
"By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allah shall send down a punishment from Him to you. Then, you will supplicate to Him, but He will not accept your supplication."
At-Tirmidhi also collected this Hadith and said, "Hasan''. There are many other Hadiths and Ayat on this subject, which will be explained later.
End quote from Tafseer Ibn Katheer, 2/78
Thus, a huge group of scholars like Shaikh Muhammad Ibn Abdul Wahhab, Shaikh Saleh Al Fawzan, etc., are of the view that it is obligatory.
But the best opinion is that it is neither of the two. Rather there are issues which are obligatory, and others which are not obligatory. For instance, calling people to tawheed to worship Allah alone, calling them to salah etc., is all obligatory. And hiding it when non-Muslims are around and one has ability, then this is among the worst of sins. Allah stated:
إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ
“Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers.
Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful” [al-Baqarah 2:159-160]
The Prophet further stressed the gravity of the sin of hiding knowledge
saying:
مَنْ كَتَمَ عِلْمًا يُنْتَفَعُ بِه يُجَاءُ يَوْمَ الْقِيَامَةِ مُلْجَمًا بِلِجَامٍ مِنْ نَارٍ
“Whoever hides knowledge by which Allaah benefits people in their affairs of religion,
Allaah will bridle him on the Day of Resurrection with a bridle from the Hellfire.” [Narrated by Hakim, who graded it authentic]
"There are two levels of Da‘wah to Allah: The first is Fard ‘ayn (an individual obligatory duty) and the second is Fard kifaayah (a collective obligatory duty). It is Fard ‘ayn on you when no one in [your] country, region or tribe takes up the responsibility of enjoining good and forbidding evil, if you have knowledge. It becomes obligatory on you specifically to give da‘wah, to enlighten people to the rights of Allah, to command what is good and prohibit evil. However, if there are present those who give da‘wah teach people and guide them, then it would be sunnah and not obligatory for others who also have knowledge of the Sharee‘ah. [Words of Advice regarding Da'wah, page 18]
Regarding the obligation of da‘wah in this age, Shaikh Ibn Baaz also said: “At a time when there is a shortage of callers, when evil is prevalent and ignorance dominates, da‘wah becomes fard ‘ayn on everyone according to their ability.” [Words of Advice regarding Da'wah, page 20]
But other things like teaching matters of fiqh and detailed issues is the obligation for scholars. These scholars suffice for the ummah in this field.
And it is for this reason that it is prohibited to ask a da'ee such questions of fiqh. And it is not appropriate for a da'ee to answer questions which are not of his field or expertise. But if he were to answer, his answers should be referenced to other scholars. If this does not happen, both the questioner and the answerer deserves Allah's punishment.
And when we go through the sunnah, we find that many people became Muslims in the life time of the prophet, and he sent them back in a week or twenty days, and he asked them to return back and call people to this religion. Similarly, Malik ibn Huwairith who stayed with the prophet and learnt salah for twenty days, and then the prophet asked him to return back and teach salah to his people. He said: ‘Go back to your families, stay with them and teach them. Tell them when the time for prayer comes; let one of you call the Adhan and let the oldest of you lead the prayer.’ [Sunan an-Nasai, authentic] Therefore, it is not necessary to become a scholar to teach such basics, and no one has the right to stop people from teaching such basics.
Allah swears in surat-ul Asr that all people are in loss except if they four things: (1) They should have iman (through knowledge), (2) and perform good deeds, (3) and call others to the truth and (4) have patience at times of trial. Therefore, a da'ee must have knowledge, and must act before calling others.
'Abdullah bin 'Amr bin Al-'As (May Allah be pleased with them) reported:
I heard the Messenger of Allah (ﷺ) saying: "Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the religious scholars till none of the scholars stays alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray." [Al- Bukhari and Muslim].
And Allah says:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ
Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [al-Baqarah 2:44]
And these da'ee and scholars will be the people who will become the people who will ignite jahannam (the hell fire).
When the tide rises, the boat needs more men for support. Similarly, the more the spread of deviants ideas and religions, the more there is need of Da'wah. Also remember that a rising tide lifts all boats, so it is your local Da'wah in your land that is eventually going to help those in other places.
When the tide rises, the boat needs more men for support. Similarly, the more the spread of deviants ideas and religions, the more there is need of Da'wah. Also remember that a rising tide lifts all boats, so it is your local Da'wah in your land that is eventually going to help those in other places.
Spending your precious wealth, time and health will be rewarded in the best of ways in this world and the hereafter! Therefore true believers will find no hesitation or excuses:
مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ
The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing. [al-Baqarah 2:261]
And Allah also warns strictly:
قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
Say, [O Muhammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." [at-Tawbah 9:24]
And he warns again:
هَا أَنتُمْ هَٰؤُلَاءِ تُدْعَوْنَ لِتُنفِقُوا فِي سَبِيلِ اللَّهِ فَمِنكُم مَّن يَبْخَلُ ۖ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِ ۚ وَاللَّهُ الْغَنِيُّ وَأَنتُمُ الْفُقَرَاءُ ۚ وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم
هَا أَنتُمْ هَٰؤُلَاءِ تُدْعَوْنَ لِتُنفِقُوا فِي سَبِيلِ اللَّهِ فَمِنكُم مَّن يَبْخَلُ ۖ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِ ۚ وَاللَّهُ الْغَنِيُّ وَأَنتُمُ الْفُقَرَاءُ ۚ وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم
Here you are - those invited to spend in the cause of Allah - but among you are those who withhold [out of greed]. And whoever withholds only withholds [benefit] from himself; and Allah is Free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be the likes of you. [Muhammad 47:38]
However many have more concern for their own rights. For example, little bit of increase in prices and you get to see the capability of the people. People show more potential (anger, hatred, protests, posts, memes, etc.) when their own rights are at risk, and so less when the rights of Allah are hijacked. However, our aim is not hatred or protests but to only speak to non-Muslims gently.
And this is why many people are only concerned about showing that they are people of peace. Let me give you a comparison, so please focus: Alert when a burglar/thief attacks your home. Focus more on stopping him from getting in rather than hiding your gold in the toilet! Teach and educate people about tawheed and this deen rather than just telling others that you all are peace loving people. Because you will never be able to please them as Allah says:
وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ
And never will the Jews or the Christians approve of you until you follow their religion. [al-Baqarah 2:120]
And how can one claim to love Allah and his messenger, and yet not call to Allah? Why is it that they still have so many excuses? Why is it that they can learn HTML language but not some basics of Islam to teach others?
How angry and agitated people get listening someone abusing their mother or family? But why is it that we see Muslims studying in universities, working in offices with non-Muslims yet do not care to even speak gently to them about the deen? On the other hand, they are the first ones to greet non-Muslims on their pagan festivals like Christmas, forgetting what Allah said about such beliefs:
لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا
You have done an atrocious thing! [Maryam 19:89]
As a matter of fact, absence of Da'wah is the reason why Muslims will eventually become few or may be much in number but ignorant about something as basic as even the meaning of 'La ilaaha illa Allah'!
Virtues of Da'wah:
Allah stated:
“And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims.’” [al - Fussilat 41:33]
The Prophet (ﷺ) said to 'Ali (radiyallahu anh):
"By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels." [Al-Bukhari and Muslim].
"فوالله لأن يهدي الله بك رجلا واحدا خير من حمر النعم" (متفق عليه)
"By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels." [Al-Bukhari and Muslim].
And he also said:
من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئاً , ومن دعا إلى ضلالة كان عليه من الإثم ، مثل آثام من تبعه لا ينقص ذلك من آثامهم شيئاً
“Whoever calls others to guidance will have a reward like the rewards of those who follow him, without that detracting from their reward in any way. And whoever calls others to misguidance will have a burden of sin like the burden of those who follow him, without that detracting from their burden in any way.” [Saheeh Muslim]
Abu Hurairah (radiyallahu anh) reported: The Messenger of Allah (ﷺ) said:
"إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية ،أو علم ينتفع به، أو ولد صالح يدعو له" (رواه مسلم)
Generations keep coming, and Allah kept sending prophets to guide and remove them from worship of the creation to the worship of the Creator of the creations. But when the blessed golden series of the prophets came to an end, Allah choose da'ees and scholars for the same work. In societies where the da'ees are in stronghold, different forms of oppression and injustice is very less compared to where da'ees are not present.
When you see crimes being done and videos of Muslims being oppressed and see yourself unable to do nothing, then don't go run around begging filthy polytheists nor beg the lazy officials, but call to tawheed whoever you can. This is the sole objective of revelation of Surah al-Aadiyaat where Allah connected all crimes of robbery and murder to disbelief and weak belief.
The scholars compared preaching the deen to non-Muslims with shooting the enemy in a battle. Battle against who? Non-Muslims.
And they concluded: Preaching the deen is better, as no one stands for it except the inheritors of prophets. But shooting the enemy in a battle can be done by many who have no knowledge, but have physical strength.
We ask Allah to support us for Da'wah for his sake.
When you see crimes being done and videos of Muslims being oppressed and see yourself unable to do nothing, then don't go run around begging filthy polytheists nor beg the lazy officials, but call to tawheed whoever you can. This is the sole objective of revelation of Surah al-Aadiyaat where Allah connected all crimes of robbery and murder to disbelief and weak belief.
The scholars compared preaching the deen to non-Muslims with shooting the enemy in a battle. Battle against who? Non-Muslims.
And they concluded: Preaching the deen is better, as no one stands for it except the inheritors of prophets. But shooting the enemy in a battle can be done by many who have no knowledge, but have physical strength.
We ask Allah to support us for Da'wah for his sake.
Objectives of Da'wah:
This was best framed by Ribi' bin Aamir when he was asked by the King of Christians:
فقال: الله ابتعثنا لنخرج من شاء من عبادة العباد إلى عبادة الله، ومن ضيق الدنيا إلى سعتها، ومن جور الأديان إلى عدل الإسلام، فأرسلنا بدينه إلى خلقه لتدعوهم إليه، فمن قبل ذلك قبلنا منه ورجعنا عنه، ومن أبى قاتلناه أبدا حتى نفضي إلى موعود الله.
(البداية و النهاية/الجزء السابع/غزوة القادسية)
"Allah has send us to remove people from the worship of the creation to the worship of the Creator."
The call of all prophets without any exception was calling to worship and obedience of Allah, but unfortunately this priority is not being given priority by many da'wah organisations due to fear of loosing some wealth, rights, land, army, status, etc.
While tawheed is the priority, others are not to be left or forgotten. Those organisations which took tawheed only, but left other parts of the deen failed due to zero emphasize on issues like manners, Business, government, etc. And these people became busy in fighting among themselves. This is due to absence of comprehension of the rules and principles of Da'wah.
Unlike the principles of fiqh which developed by Imam ash-Shafi'ee, or Imam Abu Yusuf as others suggest, the principles of Da'wah is from the Qur'an itself. So the one who does not studies the Qur'an and its tafseer deeply, he cannot become a successful da'ee. One must specifically go through the stories of the prophets to extract these principles.
Therefore, the basis or the sources of these principles must be the Qur'an, followed by the sunnah which we get from Hadith and Seerah. On the third level are the sahaba (the noble companions), as these were the ones who gained success and were the first of duaat after the prophet (ﷺ) himself. And finally, on the fourth level are the tabi'een, later Imams and reformers. These books of reformers must be those without any ta'assub (fanaticism) and based on truth, and not those books which are full of exaggeration in praise and false stories. And example of a good book is the book "Heroes of Islam" published by Darussalam. These principles must be implemented in life, or else failure is obvious.
Pillars of Da'wah:
Everything has its pillars on which it is based, these are otherwise called the 'foundations'. Similarly, da'wah is based on five pillars:
1. Da'ee (داعي / the caller/preacher/inviter)
2. Mad'oo (مدعوا/ the one being called/invited)
3. Manhaj (منهج/ methodology - wisdom/ the way used for preaching)
4. Usloob (أسلوب/ style - where to be linient or harsh)
5. Mawdoo' (موضوع/ topic/ what is to be emphasised)
These are explained below, when one understands the role of a da'ee, he will understand all the other four pillars.
Scholars have emphasized this most, because if the da'ee has Islamic etiquette there will be true benefit. But if he does not implements, in contrast there would much problems. And also because da'ees are the most important people because they are the callers to the most important issues, unlike doctors, politicians, etc. And it is for this reason that da'ee must be one with true Islamic etiquette, because most people get influenced by sight more than what they hear. We get influenced by videos more than radios. Similarly, they get influenced more by works than by mere speech. Allah says:
اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing. [al-Hajj 22:75]
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ ، قَالَ : " إِنَّ اللَّهَ تَعَالَى نَظَرَ فِي قُلُوبِ الْعِبَادِ فَوَجَدَ قَلْبَ مُحَمَّدٍ خَيْرَ قُلُوبِ الْعِبَادِ ، فَاصْطَفَاهُ لِنَفْسِهِ ، فَابْتَعَثَهُ بِرِسَالَتِهِ ، ثُمَّ نَظَرَ فِي قُلُوبِ الْعِبَادِ بَعْدَ قَلْبِهِ ، فَوَجَدَ قُلُوبَ أَصْحَابِهِ خَيْرَ قُلُوبِ الْعِبَادِ ، فَجَعَلَهُمْ وُزَرَاءَ نَبِيِّهِ ، يُقَاتِلُونَ عَلَى دِينِهِ .
Abdullah ibn Mas’ud, may Allah be pleased with him, said, “Verily, Allah looked at the hearts of the servants and He found that the heart of Muhammad, peace and blessings be upon him, was the best among them, so He choose him for Himself and He sent him with His message. Then, He looked at the hearts of His servants after Muhammad, and He found that the hearts of his companions were the best among them. Thus, He made them into the ministers of His Prophet, fighting for the sake of His religion.” (Musnad Ahmad)
Therefore, it is necessary to learn how the prophet (ﷺ) was with the fellow Muslims, disbelievers, hypocrites, Christians, with the servants and slaves, with the kings and rulers, with the wives and children, and so on. And the same must be focus on his companions. If our Da'wah will be based on his life, we will certainly find success. Therefore, what follows are the obligatory characteristics of a true da'ee:
These are of-course backed-up by Qur'an and Sunnah.
1. Ikhlaas (sincerity):
No deed is accepted with out sincerity, therefore da'wah is no doubt included in it. We do da'wah seeking the pleasure of Allah and his forgiveness, not to gain reputation or status in the society. Allah said:
قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ
Say, [O Muhammad], "Indeed, I have been commanded to worship Allah , [being] sincere to Him in religion." [az-Zumar 39:11]
And the prophet (ﷺ) said:
"The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Saheeh al-Bukhari]
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ ".
"The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Saheeh al-Bukhari]
Therefore, every discussion and debate must be for the sake of Allah. We are reminded of the sahaba like Ali (radiyallahu anh) who saw people in the battle (who used to trouble him much in the days of weakness in Makkah). He instead of attacking them, turned to other enemies fearing that attack won't sincerely for the sake of Allah but for own revenge!
Some scholars mentioned this in a very beautiful way, that ikhlaas is to a good deed like soul to the body.
Just to clarify there are those who say doing good deeds out of love of Jannah and what it has is not ikhlaas. And they also say abandoning sins out of fear of Jahnnam is also not ikhlas. However, all this is futile and false philosophy. Rather, doing good out of love of Jannah and abandoning evil out of fear of Jahannam is itself what is defined ikhlaas. This is why Allah (subhanahu wata'ala) said after describing the bounties of Jannah:
خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ
The last of it is musk. So for this let the competitors compete. [Mutaffifeen 83:26]
Some scholars mentioned this in a very beautiful way, that ikhlaas is to a good deed like soul to the body.
Just to clarify there are those who say doing good deeds out of love of Jannah and what it has is not ikhlaas. And they also say abandoning sins out of fear of Jahnnam is also not ikhlas. However, all this is futile and false philosophy. Rather, doing good out of love of Jannah and abandoning evil out of fear of Jahannam is itself what is defined ikhlaas. This is why Allah (subhanahu wata'ala) said after describing the bounties of Jannah:
خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ
The last of it is musk. So for this let the competitors compete. [Mutaffifeen 83:26]
2. Knowledge and clarity:
Allah said:
قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him." [Yusuf 12:108]
When the murderer of ninety-nine went to the worshiper to ask whether he will be forgiven or not, he lost his own life because of answering without knowledge and clarity. The one who is clear on an issue, he will be able to explain everyone. And the one is not clear, he will find difficulty explaining it to even his own children.
Before turning any business plan into action, the objectives are clearly laid down. The knowledge of these objectives help the workers know about the target and the goal, and also act as a motivation and a boost for them. Otherwise, hiding the objectives leaves the worker confused whether why he is being made to what he is given, and makes him feel like a machine, which ultimately results in laziness and absenteeism. Therefore, Allah informed us about the objectives of the acts of worship we do to clarify us the goal and to boost us.
Clarification of the goal helps us know whether the particular act of worship is being performed well or not. If we have not reached the goal, then obviously there is a need for improvement.
Clarification of objectives also helps the believer identify the more important of the *options* available. For ex. choosing between memorizing the Qur'an and performing the Qiyam on the night of al-Qadr. If he knows that Qiyam is objective, then he will somehow motivate himself to stand for Qiyam. And another example could be choosing between calling to Tawheed and stopping from drinking alcoholic drinks. Informing him about the prohibition of alcohol may make him repel Islam, but once he understands Allah’s right to be worshiped and obeyed, everything will become easy. Thus, knowledge of the objectives also stops from taking wrong decisions.
Knowledge of the objectives help the da'ee (caller) to simplify and explain others. For example, a man may see Salah to be a burden. But when he is clarified that Salah is performed because this is the least that we must do to thank Allah for permitting to live this new day in life, with comfort much better than many others. And that Salah is not a burden rather a cure to burden, for a man may work how much ever he wants but the decision lies in the hands of Allah to choose the future. This thinking helps the da'ee to boost the worshiper to worship.
Similarly it is difficult to give Zakat, specially for the owner of millions of Riyals. But if they are reminded that charity purifies the soul, and does not decreases any wealth, rather it blesses and multiplies. Without blessing of Allah, millions may be lost in a week, but with his blessing hundred Riyals may suffice a month! This will motivate them to give in charity in-spite of the difficulty and extreme love of wealth. This will make even the rulers to give Zakat, as it will decrease poverty in their land, and all the people alike would be happy of their rule and would support them. Thus, a study of the objectives behind other obligations and prohibitions would as well be very beneficial.
How does one gain knowledge?
1. By striving hard and going out of your way for seeking it. وبالحرص عليه يتبع
2. With love for knowledge and hatred of ignorance. وبالحث له يستمع
3. By freeing yourself from other voluntary works for the sake of knowledge, as it is better than all voluntary works! وبالفراغ له يجتمع
[Adapted from Ibn Abdul Barr's جامع بيان العلم وفضله]
However, it needs to be clarified that it is not necessary to have knowledge of complete deen. Not even the most senior of scholars, in-fact not even angels, can claim to have knowledge of all deen. Rather, what should be known is preach only what you know.
Similarly, there are those who stipulate that it is necessary to know to read and memorize the complete Qur'an. We say: From where do you bring such conditions? And who stipulated them? And did the prophet know to read the Qur'an? No, rather he was an ummi (unlettered), and did not to read. He only knew to recite.
Therefore, not having knowledge of complete deen or a little knowledge should not be an excuse for not doing da'wah. And one should recall the Jinn who Allah praised in the Qur'an who heard the recitation of the prophet in Salah only once, and then went back to his people and called to it. [Al Ahqaaf 46:29-30]
If you happen to be someone who does not has knowledge, then today you have hundreds of videos which you could forward to your non-Muslim friends on WhatsApp, Facebook, etc. It may be that one video may open his heart to Islam. He may find it to be amazing, while you being a Muslim may see it to be something usual. He may begin to ask for more videos gradually or may be books, which are as well easily available in pdf format. And if he happens to ask questions you do not know, inform him that you are not a knowledgeable person but you know so-and-so scholar/khateeb, with who you could set a meeting in your mosque or Islamic center. It's all so easy and simple, you just need to be confident in yourself and determined to do this obligation for the sake of Allah.
3. Wisdom:
Allah said:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. [an-Nahl 16:125]
Wisdom is to place something on its place. If someone has doubts, you give him certainty. If someone has desires, then you do targheeb and tarheeb (motivation through reward and penalty). If someone is debating and arguing, you as well refute them in the best of ways. When a person does not know when to do what, he makes many errors. Today many take the story of Ibraheem (alayhis-salaam) of breaking the idols wrongly due to the same reason. And leave for example, Ibraheem (alayhissalaam) discussion with the Sabians. He stayed with them and made them think and contemplate:
فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ
And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." [al-An'aam 6:77]
Reminds me of my days when I would do the same here in Malaysia by going to temples with my Hindu friends. I recall its effect used to be high. Da'wah is not done to only make a hujjah against them on the day of Judgement, but so that they accept the message. Why did Allah reveal the book and send the messengers? To guide the people. Thus, Da'wah must be for guidance, and study of Usool ad-Da'wah is and not to just give knowledge and without caring whether they accept it or not.
Reminds me of my days when I would do the same here in Malaysia by going to temples with my Hindu friends. I recall its effect used to be high. Da'wah is not done to only make a hujjah against them on the day of Judgement, but so that they accept the message. Why did Allah reveal the book and send the messengers? To guide the people. Thus, Da'wah must be for guidance, and study of Usool ad-Da'wah is and not to just give knowledge and without caring whether they accept it or not.
Thus, we must know the mad'oo: their mood and nature, their level of knowledge, their background and previous assumptions about the deen. You cannot treat everyone as same. Careful study of their nature is important. For example, there are children who until you don't speak sternly, they won't obey you. Their frame of mind is such, so showing a little severity is necessary for them. Other children become upset an agitated, so they require a sweet tone. Such are the categories of people. Other brains seek rationality and logic, so you give them logic and they'll accept but it may happen that tens of ayaat and ahadith does not works. And others are such that if you only remind them of Jannah, it would be sufficient. Yet there are others for who none of above will work, they need reminder of Jahannam and punishments.
And there are also those to who if you show worldly benefits, they will come running to deen. For example, Allah stated the statement of the first messenger Nooh calling his people to repent by mentioning worldly benefits:
; فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا ; يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا ; وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا
"I said (to them): 'Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; 'He will send rain to you in abundance; 'And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers." What is the matter with you, [that you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness). [Nuh 71:10-13]
And also the style of Da'wah of Dhul Qarnain, who used the opportunity being a king:
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease." [al-Kahf 18:88]
An example of it would be if you were to see man shaving his beard or smoking, you could remind him of the worldly harms and wastage of money. Ten riyals for every packet of cigarette (or money wasted shaping the beard weekly). This also includes showing the proved scientific or health benefits of many of the teachings of Islam, but one must be careful and not go over-board trying to extract scientific benefits even from circumambulation (tawaf) at the Ka'bah!
At times, the wisdom behind many of the rulings of Islam is submission even if one does not comprehends the wisdom. Those who submit are the 'believers', which is the title given to those who believe in the unseen. Indeed, believing without seeing or understanding is greater than stipulating to believe only when the proof for everything is given. For example, a husband comes back an hour late and tells his wife that it was due to traffic. The wife believes in him as she knows him to be a truthful person. On the other hand, another husband comes back late and gives the same reason of traffic but the wife asks for proof of it. When she knows that he is trustworthy person, then what is the need to interrogate like a CIA! Everyone would agree that the first wife is morally sound and straight. Similarly, believers are those who believed in Islam with proofs and certainty, and realize that Allah is the Most-Wise, the Most-Knowledgeable and the Most-Loving who does not sets ruling in the religion by way of oppression or injustice or without any wisdom. So these believers do not go behind asking looking for a reason or proof for each and every ruling inside the religion unnecessarily. This is also the reason why 'believer' and 'arrogant' are antonyms to each other in the noble Qur'an.
And there are also those to who if you show worldly benefits, they will come running to deen. For example, Allah stated the statement of the first messenger Nooh calling his people to repent by mentioning worldly benefits:
; فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا ; يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا ; وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا
"I said (to them): 'Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; 'He will send rain to you in abundance; 'And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers." What is the matter with you, [that you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness). [Nuh 71:10-13]
And also the style of Da'wah of Dhul Qarnain, who used the opportunity being a king:
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease." [al-Kahf 18:88]
An example of it would be if you were to see man shaving his beard or smoking, you could remind him of the worldly harms and wastage of money. Ten riyals for every packet of cigarette (or money wasted shaping the beard weekly). This also includes showing the proved scientific or health benefits of many of the teachings of Islam, but one must be careful and not go over-board trying to extract scientific benefits even from circumambulation (tawaf) at the Ka'bah!
At times, the wisdom behind many of the rulings of Islam is submission even if one does not comprehends the wisdom. Those who submit are the 'believers', which is the title given to those who believe in the unseen. Indeed, believing without seeing or understanding is greater than stipulating to believe only when the proof for everything is given. For example, a husband comes back an hour late and tells his wife that it was due to traffic. The wife believes in him as she knows him to be a truthful person. On the other hand, another husband comes back late and gives the same reason of traffic but the wife asks for proof of it. When she knows that he is trustworthy person, then what is the need to interrogate like a CIA! Everyone would agree that the first wife is morally sound and straight. Similarly, believers are those who believed in Islam with proofs and certainty, and realize that Allah is the Most-Wise, the Most-Knowledgeable and the Most-Loving who does not sets ruling in the religion by way of oppression or injustice or without any wisdom. So these believers do not go behind asking looking for a reason or proof for each and every ruling inside the religion unnecessarily. This is also the reason why 'believer' and 'arrogant' are antonyms to each other in the noble Qur'an.
Allah says:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ
Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? [al-Baqarah 2:44]
And also:
كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ
"Great is hatred in the sight of Allah that you say what you do not do." [as-Saf 61:3]
On the authority of Usamah ibn Zayd (radiyallahu anh) that he heard the Messenger of Allah (ﷺ) sitting, "A man will be brought on the Day of Resurrection and thrown into the Fire. His intestines will be hanging out, spilling onto the ground, and he will go around like a donkey goes around a millstone. The inhabitants of the Fire will gather around him and say: "O so and so! What is your affair? Didn't you used to order us to do good deeds and forbid us from doing bad deeds?" He will reply, "Yes I used to order you to do good deeds, but I did not do them myself, and I used to forbid you from doing bad deeds, yet I used to do them myself". (Saheeh al Bukhari).
The Messenger (ﷺ) also said in a hadith, "During the night of my ascension, I passed by a group of people. Their lips were being severed with scissors of fire. I said, "O Jibreel (as)! Who are these people?" He said, "They are the preachers from your Ummah that would say other than what they would do". (Ahmad in his Musnad, 3/120, 231, and 239; Ibn Hibban and others, Sahih at-Targheeb, no.120)
On the authority of 'Umar ibn al Khattab (radiyallahu anh) who said that the Messenger of Allah (saw) said, "Islam will dominate so that traders frequent the seas and horses enter into the path of Allah. Then there will appear a people who will recite the Qur'an saying, "Who amongst us had memorised the most Qur'an? Who is the most knowledgeable of us? Which of us has the most understanding?" Then he (saw) asked his companions, "Is there any good in them?" They replied, "Allah and His Messenger (ﷺ) know best". He (saw) said, "They are from you and from this ummah and they are from the fuel of the fire". (at-Tabarani, in al-Awsat and al-Bazzar, Sahih at-Targheeb wa at-Tarheeb, no.131)
Also in the hadith, "The Qur'an is either a proof for you or against you." (Saheeh Muslim)
5. Comprehension of ways and usloob (techniques):
Ibn Abbas reported: When the Messenger of Allah (ﷺ) sent Mu’adh to Yemen, he said to him:
إِنَّكَ تَأْتِي قَوْمًا مِنْ أَهْلِ الْكِتَابِ فَادْعُهُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ فِي فُقَرَائِهِمْ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ
Verily, you are coming to a people among the people of the Book, so call them to testify there is no God but Allah and I am the Messenger of Allah. If they accept that, then teach them that Allah has obligated five prayers in each day and night. If they accept that, then teach them that Allah as obligated charity to be taken from the rich and given to the poor. If they accept that, beware not to take from the best of their wealth. Be on guard from the supplication of the oppressed, for there is no barrier between it and Allah. [Sahih Muslim, agreed upon]
If he began with Hajj, they would think that he has come to remove out us from our homes to invade and loot us! And if he invited them to Zakat first, they would think that he has come to take away their wealth! Thus the prophet (ﷺ) taught gradualism, also known as fiqh al awalwiyyat.
Under this comes knowledge of when to do what, when to give priority to what, and how to do what. Similarly, how and which to choose between two given options, and how to avoid between the two given harms. For example, the prophet (ﷺ) would choose to go to places with major gatherings to call them. He would go to market places, other places where they gather, etc. Similarly, we must make us of the prevalent media and technology.
One of the prevalent techniques after continuous advice and discussions is through debates. This is why Allah said: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ "And argue with them in a way that is best." [an-Nahl 16:125] But because debates often come with ego, often the opponent becomes egoistic to prove his point anyhow and not to loose. Similarly, even the Muslim debater may become so egoistic that he may begin to lie only to make points. This takes away from the very objective of Da'wah, which is to let the opponent reach the truth. This is why debates must be avoided as long as one can.
However, when there is need for debate, it shouldn't be avoided. This was one of the objections of people of Nooh (alayhis-salaam), as Allah mentioned their statement:
قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ
They said, "O Noah, you have disputed us and been frequent in dispute of us. So bring us what you threaten us, if you should be of the truthful." [Hud 11:32]
One of the prevalent techniques after continuous advice and discussions is through debates. This is why Allah said: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ "And argue with them in a way that is best." [an-Nahl 16:125] But because debates often come with ego, often the opponent becomes egoistic to prove his point anyhow and not to loose. Similarly, even the Muslim debater may become so egoistic that he may begin to lie only to make points. This takes away from the very objective of Da'wah, which is to let the opponent reach the truth. This is why debates must be avoided as long as one can.
However, when there is need for debate, it shouldn't be avoided. This was one of the objections of people of Nooh (alayhis-salaam), as Allah mentioned their statement:
قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ
They said, "O Noah, you have disputed us and been frequent in dispute of us. So bring us what you threaten us, if you should be of the truthful." [Hud 11:32]
To clarify the faultlessness of the truth, at-times it becomes necessary to debate, specially when people begin to get deviated due to the leaders of the opponents. But there are five points which are necessary to know before any debate participation be it on news channels or academic forums:
1. The speaker on the Muslim side must be knowledgeable and experienced enough to refute and convince the audience on the spot, as Allah stated:
هَا أَنتُمْ هَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ ۚ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Here you are - those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not." [Aale Imran 3:66]
2. The objective of debate must be to reach the truth. One must emphasize on the opponent to make him realize that only one of the two groups is on the truth, not to get together or to show all religions are equal as done nowadays in some of the symposiums. Allah stated this concept:
وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ
"And indeed, we or you are either upon guidance or in clear error." [Saba 34:24]
3. The manners and etiquette must be kept in mind. As mentioned earlier, Allah stated:
وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
"And argue with them in a way that is best." [an-Nahl 16:125]
4. The benefits or the fruits of the debate must be predictable, and the risk must be null or very less. Risk or loss in debate leads to many negative consequences including apostasy. Allah stated that acts which are more harmful are more worthy to be avoided than the less harmful ones:
ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
"And fitnah is greater than killing." [al-Baqarah 2:217]
5. The debater must not think of the opponent to be weak, because the one who assumes opponent to be weak often begins to take things too easy and gets lost in his ego. Rather, one must remember Allah and seek his help continuously. Allah reminded Musa (alayhis-salam):
اذْهَبْ أَنتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
"Go, you and your brother, with My signs and do not slacken in My remembrance." [Taha 20:42]
Wrong techniques of Da'wah: And many people think that Da'wah can be done by whatever way possible, so they sing and rock and roll for Da'wah. Similarly, many people believe that poor can be helped by stealing the money from the houses of the rich, but this is all show of ignorance and sin, and it was acting without knowledge that Allah declared the Christians as "الضالين" (the deviants).
In conclusion, a da'ee is like a doctor who treats only in the correct way. And when the doctor finds the patient to have multiple diseases, he deals with the more dangerous diseases like cancer and delays the less dangerous ones like cough. Similarly, when the daee sees a person smoking and not performing Salah, he begins with emphasis on performing Salah and then later discourages smoking.
1. The speaker on the Muslim side must be knowledgeable and experienced enough to refute and convince the audience on the spot, as Allah stated:
هَا أَنتُمْ هَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُم بِهِ عِلْمٌ ۚ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Here you are - those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not." [Aale Imran 3:66]
2. The objective of debate must be to reach the truth. One must emphasize on the opponent to make him realize that only one of the two groups is on the truth, not to get together or to show all religions are equal as done nowadays in some of the symposiums. Allah stated this concept:وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ
"And indeed, we or you are either upon guidance or in clear error." [Saba 34:24]
3. The manners and etiquette must be kept in mind. As mentioned earlier, Allah stated:
وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
"And argue with them in a way that is best." [an-Nahl 16:125]
4. The benefits or the fruits of the debate must be predictable, and the risk must be null or very less. Risk or loss in debate leads to many negative consequences including apostasy. Allah stated that acts which are more harmful are more worthy to be avoided than the less harmful ones:
ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
"And fitnah is greater than killing." [al-Baqarah 2:217]
5. The debater must not think of the opponent to be weak, because the one who assumes opponent to be weak often begins to take things too easy and gets lost in his ego. Rather, one must remember Allah and seek his help continuously. Allah reminded Musa (alayhis-salam):
اذْهَبْ أَنتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
"Go, you and your brother, with My signs and do not slacken in My remembrance." [Taha 20:42]
Wrong techniques of Da'wah: And many people think that Da'wah can be done by whatever way possible, so they sing and rock and roll for Da'wah. Similarly, many people believe that poor can be helped by stealing the money from the houses of the rich, but this is all show of ignorance and sin, and it was acting without knowledge that Allah declared the Christians as "الضالين" (the deviants).
In conclusion, a da'ee is like a doctor who treats only in the correct way. And when the doctor finds the patient to have multiple diseases, he deals with the more dangerous diseases like cancer and delays the less dangerous ones like cough. Similarly, when the daee sees a person smoking and not performing Salah, he begins with emphasis on performing Salah and then later discourages smoking.
It is by virtue of manners that even an enemy becomes a friend, and it is by its virtue that even friends become enemies. Allah said:
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
And indeed, you are of a great moral character. [al-Qalam 68:4]
And also:
فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ
So by mercy from Allah , [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter... [aal-Imran 3:159]
When the prophet (ﷺ) would send du'aat, he would say:
قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " يَسِّرُوا وَلاَ تُعَسِّرُوا، وَسَكِّنُوا وَلاَ تُنَفِّرُوا ".
The Prophet (ﷺ) said, "Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them )."
The general rule in Da'wah is leniency, and people must be forgiven for their mistakes and behavior, even if they are being unjust, until it goes beyond the limits. Allah said:
وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ
"And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them." [al-Ankabut 29:46]
وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ
"And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them." [al-Ankabut 29:46]
Therefore, those who cross the limits must be dealt well to teach them. An example of this is a famous story when a Christian told a Muslim challenging and mocking: "How is it that you claim your prophet to be so great, yet his wife Aisha was slandered for immorality?" The Muslim replied in a calm tone, "As for Aisha (radiyallahu anha) she was only slandered falsely, but Maryam was slandered and she later even had a child although she was not even married." Thus, the Christian was silenced and his boost was smashed.
However, it needs to be reminded that this is not the case for always. Even our reply should not go beyond the limits, and it should always be remembered that the sole objective of Da'wah is that they accept our message, not to mock them or show our speaking skills. For example, once a Hindu man asked mockingly: "You say "alhamdulillah" when you sneeze, so what do you say when you fart?" The Muslim brother replied, "Jai Sri Ram!"
This behavior will only make them angry and agitated resulting in more division of heart and understanding, and the opponent would never accept the message even he realized it to be true, and the reason for that would be nothing but your behavior.Allah reminded:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ
And if you punish (your enemy, O you believers in the Oneness of Allah), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sabirin (the patient ones, etc.). [an-Nahl 16:126]
However, it needs to be reminded that this is not the case for always. Even our reply should not go beyond the limits, and it should always be remembered that the sole objective of Da'wah is that they accept our message, not to mock them or show our speaking skills. For example, once a Hindu man asked mockingly: "You say "alhamdulillah" when you sneeze, so what do you say when you fart?" The Muslim brother replied, "Jai Sri Ram!"
This behavior will only make them angry and agitated resulting in more division of heart and understanding, and the opponent would never accept the message even he realized it to be true, and the reason for that would be nothing but your behavior.Allah reminded:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ ۖ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ
And if you punish (your enemy, O you believers in the Oneness of Allah), then punish them with the like of that with which you were afflicted. But if you endure patiently, verily, it is better for As-Sabirin (the patient ones, etc.). [an-Nahl 16:126]
Many da'ees do not have even this much patience that there are fights and quarrels which were reported in India and other places! Hassan al Basri would define righteousness as:
يقول الحسن البصري– رحمه الله- :" بأنه كف الأذى وبذل الندى ، وطلاقة الوجه". الآداب الشرعية لابن مفلح ( 2/216)
"Refraining from harm, doing good to others, and having a smiling face."
The prophet (ﷺ) said: "The most loved people to Allah are the most beneficial, the most loved deeds to Allah the Exalted are giving happiness to the heart of a Muslim..." [at-Tabrani, authenticated by al-Albani]
Imam Ibn al Qayyim would say that good manners is based on four things: Patience (in-spite of power and ability to revenge), purity (from immodesty), brave (not fearful of anyone but Allah), just (even if against the enemy, or if against oneself).
Allah says:
أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ
O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. [al-Hujurat 49:12]
Allah knew that Fir'awn would not accept the message, yet he told Musa to take it cool. A da'ee should never be judgmental, or else it becomes a great cause of demotivation. Remember that Fir'awn was a well known arrogant gangster yet Allah gave him some hope saying:
"And speak to him with gentle speech that perhaps he may be reminded or fear [Allah]." [Taha 20:44]
If an arrogant like Fir'awn deserves optimism, who denied Allah's existence and sarcastically told his minister to build a tower to search Allah in the heavens, then how much optimism should we have with those who worship Allah but do not have knowledge of the correct religion.
A brother told me mentioning his country that it is a land where all people are futile. I reminded that Nooh (alayhis-salaam) did Da'wah for so many years day and night. And Allah asks us to have patience like them:
8. Hiding the sins of the people:
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ
If an arrogant like Fir'awn deserves optimism, who denied Allah's existence and sarcastically told his minister to build a tower to search Allah in the heavens, then how much optimism should we have with those who worship Allah but do not have knowledge of the correct religion.
A brother told me mentioning his country that it is a land where all people are futile. I reminded that Nooh (alayhis-salaam) did Da'wah for so many years day and night. And Allah asks us to have patience like them:
فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ
So be patient, [O Muhammad], as were those of determination among the messengers and do not be impatient for them. [Al Ahqaaf 46:35]
It needs to be reminded that many of the sahaba were truly not of good behavior before accepting Islam, and among them were alcoholics and what not. But after accepting Islam, the wonders they did is well known to all.
Yet it is also true that there is no use of cultivating on a barren land. But do not hurry ending up being too judgmental. This is the message of Surah Abasa (80).
The prophet called people of Makkah, but they did not answer so he went to Taif. The people of Taif as well didn't answer so he came back and waited for people to come for Hajj pilgrimage, and invited them until Allah send many from Madinah who accepted his message.
If you have four people in your room then try your best with them, but if you feel he is such a person that trying on others would be better, then do not abandon him but give more time to others who you think could be more beneficial.
Therefore, we also find Nooh (alayhis-salaam) praying against them after he tried day and night, publicly and privately. But this was only when Allah informed him that none of them will ever believe:
وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ
And it was inspired to Nuh (Noah): "None of your people will believe except those who have believed already. So be not sad because of what they used to do. [Hud 11:36]
But who of us get revelation that our people will not believe? So why do we become judgmental so easily?
Yet one should not go behind the person, just because we see him to be good. Perhaps our judgement is wrong. The prophet was reminded the same:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِين
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided. [al-Qasas 28:56]
This was revealed when the prophet was trying to make his uncle Abu Talib believe. But he was reminded that your judgement is not necessarily correct. Those who we may expect to believe may never believe. So, remember Ibraheem who called his father again and again until his father said:
قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَاهْجُرْنِي مَلِيًّا
He (the father) said: "Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely before I punish you." [Maryam 19:46]
It was only after this that he left him, and went to other people. Allah admonished the noble Prophet to continue to proceed in the way of Da'wah with his gracious morals and character, and bear with patience whatever hardships he encounters in this cause. And to not express perplexity and displeasure before the people, and do not complain about these hardships before anyone except Allah. The day is going to come to soon when he and those who accuse him with insanity will come to know that who is mad and afflicted with insanity.
Allah stated:
فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ
So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow. [al-Qalam 68:48]
Hence O My Prophet! You continue to proceed with your Da'wah (call to Allah) work, and ignore their false pride, enmity and their denial, and do not become like Yunus bin Matta, who had given up observing patience from the torturing of his people, and left them behind by departing from there. And when a large fish swallowed him carrying off to the depth of the ocean, he became on the verge of crying on account of sorrow and grief, then he called out from within the stomach of the fish to his Cherisher and said: لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِين "None has the right to be worshiped but You, Glorified be You! Of course, I have been of the cruel." [21:87].
So Allah accepted his repentance and while bestowing mercy upon him He commanded the fish to spill him out on the seashore. Accoordingly, the fish did so, in fact he was an accepted and praiseworthy servant of his Cherisher. Had it not been for the mercy of Allah and had Allah not accepted his repentance, then the fish would have cast him off on some deserted place, and indeed he would have become worthy of rebuke and reproof.
So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow. [al-Qalam 68:48]
So Allah accepted his repentance and while bestowing mercy upon him He commanded the fish to spill him out on the seashore. Accoordingly, the fish did so, in fact he was an accepted and praiseworthy servant of his Cherisher. Had it not been for the mercy of Allah and had Allah not accepted his repentance, then the fish would have cast him off on some deserted place, and indeed he would have become worthy of rebuke and reproof.
The prophet (ﷺ) said:
ومن ستر مسلمًا ستره الله يوم القيامة" ((متفق عليه)) "
"And if anyone covers up a Muslim (his sins), Allah will cover him up (his sins) on the Resurrection Day." [Agreed upon]
Many people when they get to know about sins of others, they begin to expose to use the chance, but this is never they way of a Muslim, and applies more-so for a da'ee.
Allah says:
فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ
"Perhaps, you would kill yourself in grief, over their footsteps, because they believe not in this narration, meaning the Qur'an." (18:6)
This shows the worry of our beloved messenger (ﷺ) for the people. For he did not laugh at the acts of mushrikeen or apostates, but he cried for them so much that Allah revealed this ayah. And he revealed this multiple times reminding him to not destroy himself in sorrow for them (eg. 35:8).
The messenger (ﷺ) would not try to 'please' them, but it is undeniable that he would do every possible thing that would make them accept Islam. He went to his uncle Abu Talib and requested him repeatedly to announce the shahadah, he hurried to the Jewish boy's home when his health worsened etc.
This is certainly contrary to us who either shame them, or do something that annoys them more of us (and our deen)! Remember that invitation to deen should be like how you would invite someone special for a feast at your home. You tell and inform him, and excite him to come home by attracting him in the best of ways. This passion is required even in Da'wah, and it was due to this passion that the prophet would grieve at people's rejection.
9. Living with the people and mixing with them:
The prophet (ﷺ) would live with his companions and mix with them. And he (ﷺ) said:
الْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ، وَيَصْبِرُ عَلَى أَذَاهُمْ، خَيْرٌ مِنَ الَّذِي لاَ يُخَالِطُ النَّاسَ، وَلاَ يَصْبِرُ عَلَى أَذَاهُمْ."The believer who mixes with people and patiently bears their annoyance will have a greater reward than the believer who does not mix with people and patiently bear their annoyance." (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi)
Al-Sindi said in his footnote on Ibn Maajah (2/493): "This hadeeth indicates that the one who is patient and mixes with people is better than the one who isolates himself."
Al-San’aani said in Subul al-Salaam (4/416): "This indicates that mixing with people whereby one enjoins what is good and forbids what is evil and deals with them in a good manner is better than keeping away from them and not putting up with mixing with them."
" مَا أَنْتُمَا بِأَقْوَى عَلَى الْمَشْيِ مِنِّي، وَمَا أَنَا بِأَغْنَى عَنِ الأَجْرِ مِنْكُمَا "
"Neither are you stronger than me to walk, nor are am I less in need for reward that both of you." [Musnad ash-shaashi]
Ali ibn Abi Taalib stated, "Mix with the people by your tongues and body and separate from them with your hearts and deeds. Every individual shall have what he earned. And on the Day of Resurrection, he will be with the one he loves." [Recorded by al-Daarimi]
A form of seclusion by one's heart is what is known as al- tuqiyyah [a precautionary means of deception], which is mentioned as an exception after the command not to take the disbelievers as friends and patrons instead of the believers. Allah says, "Let not the believers take for friends or helpers unbelievers rather than believers. If any do that, in nothing will there be help from Allah: except by way of precaution, that you may guard yourselves from them. But Allah cautions you (to remember) Himself; for the final goal is to Allah" [aale-Imraan 3:28].
Ali ibn Abi Taalib stated, "Mix with the people by your tongues and body and separate from them with your hearts and deeds. Every individual shall have what he earned. And on the Day of Resurrection, he will be with the one he loves." [Recorded by al-Daarimi]
A form of seclusion by one's heart is what is known as al- tuqiyyah [a precautionary means of deception], which is mentioned as an exception after the command not to take the disbelievers as friends and patrons instead of the believers. Allah says, "Let not the believers take for friends or helpers unbelievers rather than believers. If any do that, in nothing will there be help from Allah: except by way of precaution, that you may guard yourselves from them. But Allah cautions you (to remember) Himself; for the final goal is to Allah" [aale-Imraan 3:28].
However, two aspects must be met for [the acceptable] tuqiyyah: First, it must be done with respect to the disbelievers and not with anyone else. Al-Tabari stated, "The tuqiyyah that is mentioned by Allah in this verse is a tuqiyyah from the disbelievers and not with anyone else." [Jaami al-Bayaan, vol. 3, p. 229]
Second, it must be justified on the basis of the power and enmity of the disbelievers. In explaining the sanctioned tuqiyyah, al- Tabari noted, "It must be while you are [living] under their authority and you fear for yourself. Then you openly show them loyalty while hiding your enmity. You do not encourage them to do what they are following of disbelief nor do you help them against any Muslim." [Jaami al-Bayaan, vol. 3, p. 228. Also see ibn Taimiyyah, Minhaaj al-Sunnah, vol. 6, p. 424]
Second, it must be justified on the basis of the power and enmity of the disbelievers. In explaining the sanctioned tuqiyyah, al- Tabari noted, "It must be while you are [living] under their authority and you fear for yourself. Then you openly show them loyalty while hiding your enmity. You do not encourage them to do what they are following of disbelief nor do you help them against any Muslim." [Jaami al-Bayaan, vol. 3, p. 228. Also see ibn Taimiyyah, Minhaaj al-Sunnah, vol. 6, p. 424]
The sanctioned tuqiyyah is a form of concealing one's religion.
However, concealing one's religion is one thing while openly
displaying a false religion is something else. To openly display a
false religion and utter its words is not allowed by the Shareeah
except under extreme coercion, [as Allah says,] "Anyone who, after accepting faith in Allah, utters unbelief, except
under compulsion, his heart remaining firm in faith" [al-Nahl 16:106] This must be done in accord with the Shareeah conditions that
must be met. This demonstrates that the well-known tuqiyyah of the
Raafidhah [Shiah] and similar other deviant groups, concerning
which they say, "Al-tuqiyyah is my
religion and the religion of my father. There is no faith for the one
who has no tuqiyyah," is not from the sanctioned tuqiyyah. Indeed,
it is nothing but a form of hypocrisy and lying.
10. Dealing with the people according to their age and status:
Don't do the same with everyone, and don't expect the same from everyone. Being lenient is the general rule, but Allah said:
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ
And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversion. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people. [al-An'aam 6:68]
And although Musa (alayhis-salam) was sent to all of his people, Allah only mentioned three:
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا وَسُلْطَانٍ مُّبِينٍ
And We did certainly send Moses with Our signs and a clear authority.
إِلَىٰ فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ
To Pharaoh, Haman and Qarun; but they said, "[He is] a magician and a liar." [Ghafir 40:24]
And although Musa (alayhis-salam) was sent to all of his people, Allah only mentioned three:
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا وَسُلْطَانٍ مُّبِينٍ
And We did certainly send Moses with Our signs and a clear authority.
إِلَىٰ فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ
To Pharaoh, Haman and Qarun; but they said, "[He is] a magician and a liar." [Ghafir 40:24]
Commentators mention that these were the only three mentioned here to teach every da'ee that instead of going to door to door of the general masses, it is better to directly approach the influential leaders. The three here were:
1. Fir'awn (Pharoah) - The head of the state, or the King
2. Haman - The most influential Minister
3. Qarun - The most successful Business man
These three are always the most influential ones in the society, therefore if these three sectors are guided then all under them will immediately follow. This is why when Abu Bakr (radiyallahu anh) accepted Islam, many followed. But many others from the poor companions could not influence others. Therefore, spend time and wealth and place more focus on these.
A da'ee always speaks to people according to their age and status. He speaks with the children in the way appropriate with them, and with the rulers in a way appropriate with them. He speaks with the university students according to their standard, and with the kings, chairmen and high priest according to them.
Once Abu Dhar al-Ghifari came to the prophet asking for an official position. The prophet knew his taqwah and ibaadah, and he was known for it. But he (ﷺ) patted him on the shoulder with his hand and declined saying, "O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrection except for the one who takes it up with a full sense of responsibility and fulfills what is entrusted to him (discharges its obligations efficiently)." [Muslim]
On the other hand, when Khalid Ibn Waleed became a Muslim he very soon made him the leader of the army in-spite of the presence of greater companions like Abu Bakr, Umar and others.
And he saw Abu Bakr being determined upon faith, so in the end of his life he did not make anyone lead the Salah but him, giving others sign of him being the leader after him.
There were some who he send for Da'wah to Yemen like Mu'adh Ibn Jabal, and there was Zaid ibn Thabit looking at whose smartness he asked him to learn the language of the Jews. And it was Bilal who would give the azaan because of his beautiful voice.
And even if you study the Qur'an, the Makki surah and Madani surah have different level of eloquence and wordings. Big scholars look into the explanations for understanding many words of the Makki surahs. This is because the people of Makkah were much more eloquent than the people of Madinah, and this was needed to attract them.
On the other hand, many khateeb and lecturers today straight away go to the mimbar and reiterate the exact words of so and so shaikh of 9th century without thinking about the audience. Just because some scholar of a previous century behaved in a certain way, it does not mean that we do exactly the same. He may be right in his time and place, but not us today. We add here that in different times and era, the speakers behave how the people of their own era expect, without opposing the deen (see point 5 on the blog). There would be poets back then like Hasan ibn Thabit, today some jokes work well in some audiences, and others like power point presentations, yet others like documentaries, and so you go with that. This is from the fiqh of Da'wah.
There are many such examples, and hopefully these will be sufficient.
On the other hand, when Khalid Ibn Waleed became a Muslim he very soon made him the leader of the army in-spite of the presence of greater companions like Abu Bakr, Umar and others.
And he saw Abu Bakr being determined upon faith, so in the end of his life he did not make anyone lead the Salah but him, giving others sign of him being the leader after him.
There were some who he send for Da'wah to Yemen like Mu'adh Ibn Jabal, and there was Zaid ibn Thabit looking at whose smartness he asked him to learn the language of the Jews. And it was Bilal who would give the azaan because of his beautiful voice.
And even if you study the Qur'an, the Makki surah and Madani surah have different level of eloquence and wordings. Big scholars look into the explanations for understanding many words of the Makki surahs. This is because the people of Makkah were much more eloquent than the people of Madinah, and this was needed to attract them.
On the other hand, many khateeb and lecturers today straight away go to the mimbar and reiterate the exact words of so and so shaikh of 9th century without thinking about the audience. Just because some scholar of a previous century behaved in a certain way, it does not mean that we do exactly the same. He may be right in his time and place, but not us today. We add here that in different times and era, the speakers behave how the people of their own era expect, without opposing the deen (see point 5 on the blog). There would be poets back then like Hasan ibn Thabit, today some jokes work well in some audiences, and others like power point presentations, yet others like documentaries, and so you go with that. This is from the fiqh of Da'wah.
There are many such examples, and hopefully these will be sufficient.
11. Co-operating with other du'aat:
The da'ees must appoint their leader if they are an organisation, because if everyone is the leader chaos and quarrel is inevitable. But if not possible they should have co-operation. Allah stated:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah ; indeed, Allah is severe in penalty. [al-Maidah 5:2]
And he also mentioned the prayer of Musa (alayhis-salam):
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
And appoint for me a minister from my family -
هَارُونَ أَخِي
Aaron, my brother.
اشْدُدْ بِهِ أَزْرِي
Increase through him my strength
وَأَشْرِكْهُ فِي أَمْرِي
And let him share my task. [Taha 19: 29-32]
He realized the need for a supporter so asked for it, to which Allah responded soon. Scholars say that later Musa would speak a little and Haroon would do the explanation as he was much better speaking skills to convince people.
And he also mentioned the prayer of Musa (alayhis-salam):
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
And appoint for me a minister from my family -
هَارُونَ أَخِي
Aaron, my brother.
اشْدُدْ بِهِ أَزْرِي
Increase through him my strength
وَأَشْرِكْهُ فِي أَمْرِي
And let him share my task. [Taha 19: 29-32]
He realized the need for a supporter so asked for it, to which Allah responded soon. Scholars say that later Musa would speak a little and Haroon would do the explanation as he was much better speaking skills to convince people.
This is very important, not only for a da'ee but for every Muslim. The heart must be clean from every disease, and if the heart is not clean, then success in Da'wah is just a dream, and even being successful in eyes of Allah is doubted. Faith in this deen obligates brotherhood with all the other who have faith in it.
This entails: Muslims are like one body, if a part gets hurt, every other part feels the pain. If the other Muslim does not feels hurt, then it is proof of weakness of Iman oneself. And it was said to the Messenger of Allah (ﷺ): ‘Which of the people is best?’ He said: ‘Everyone who is pure of heart and sincere in speech.’ They said: ‘Sincere in speech, we know what this is, but what is pure of heart?’ He said: ‘It is (the heart) that is pious and pure, with no sin, injustice, rancor or envy in it.’”
Every crime begins in the heart. The heart first becomes impure and only then does murder, rape and all crime occurs. And if this is avoided it will lead to much division even among the followers which may eventually lead to even hatred, jealousy, much envy, and all other unwanted harm. May Allah protect us from it.
This entails: Muslims are like one body, if a part gets hurt, every other part feels the pain. If the other Muslim does not feels hurt, then it is proof of weakness of Iman oneself. And it was said to the Messenger of Allah (ﷺ): ‘Which of the people is best?’ He said: ‘Everyone who is pure of heart and sincere in speech.’ They said: ‘Sincere in speech, we know what this is, but what is pure of heart?’ He said: ‘It is (the heart) that is pious and pure, with no sin, injustice, rancor or envy in it.’”
Every crime begins in the heart. The heart first becomes impure and only then does murder, rape and all crime occurs. And if this is avoided it will lead to much division even among the followers which may eventually lead to even hatred, jealousy, much envy, and all other unwanted harm. May Allah protect us from it.
Remember not to envy, as it is said that envy was the first sin committed in heaven when Satan envied Adam. It was the first sin committed on earth when Qabil envied Habil and killed him. Yahya Ibn Khalid says that an envious person is a mean enemy who cannot fulfill his wicked desire except by wishing harm on others. Al-Ahnaf ibn Qays says that a bored person can never relax, the miser has no nobility , and the corrupt person has no dignity.
Al-Jahiz, a famous scholar suffered from envy to the extent that he would sometimes publish his books anonymously so that he could have a fairer hearing. In the view of al-Jahiz, dislike may pass away but envy never. You can share your possessions and thereby win your enemies over as friends, but the envious would only be content with all your possessions. Every religion attacks envy and calls on people to avoid being envious. The envious man can be recognized by his facial expression, particularly his eyes when they see the object of his envy.
Al-Jahiz, a famous scholar suffered from envy to the extent that he would sometimes publish his books anonymously so that he could have a fairer hearing. In the view of al-Jahiz, dislike may pass away but envy never. You can share your possessions and thereby win your enemies over as friends, but the envious would only be content with all your possessions. Every religion attacks envy and calls on people to avoid being envious. The envious man can be recognized by his facial expression, particularly his eyes when they see the object of his envy.
The cure for envy is to imagine that the object of one's envy lies far away, perhaps in China or India, and is of no concern to oneself.
In fact, the envious are often lazy and have not made the effort to achieve the heights that they now see another take into possession. There is no pleasure in envy except maybe a very slight pleasure. It harms soul and body; it occupies the soul when it could have been engaged in fruitful contemplation; it brings no profit to the body, only sadness, sorrow, anxiety, insomnia and grudging anger. It takes away one's appetite, one's complexion grows pale, one's features become ugly, one's mood become sour.
Remember that money, wealth and repute for which you envy others, boycott them and even quarrel just because they got it and you could not, it will be of no help on that day. Allah stated:
يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ (88) إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ (89)
The Day when there will not benefit [anyone] wealth or children. Except him who brings to Allah a clean heart. [ash-Shuaraa 26:88-89]
And the clean heart is the one which is free of all diseases mentioned above. Until one does not has a pure heart, success won't be seen except as an illusion awaiting a deadly punishment on the Day of Judgement.
But how does one gain such a heart?
The prophet answered this when he prayed for the one who teaches deen to others:
ثَلاَثٌ لاَ يُغَلُّ عَلَيْهِنَّ قَلْبُ مُسْلِمٍ إِخْلاَصُ الْعَمَلِ لِلَّهِ وَمُنَاصَحَةُ أَئِمَّةِ الْمُسْلِمِينَ وَلُزُومِ جَمَاعَتِهِمْ فَإِنَّ الدَّعْوَةَ تُحِيطُ مِنْ وَرَائِهِمْ
"There are three with which the heart of a Muslim shall not be deceived. Sincerity in deeds for Allah, giving Nasihah to the A'immah of Muslims, and sticking to the Jama'ah. For indeed the call is protected from behind them." [Jami' at- Tirmidhi]
These three are very necessary as success is impossible without sincerity, without being good and just with the organisation leaders and state leaders, and without sticking to the the Sahaba and their methodology. Who are the most virtuous after the prophets? The noble companions! Thus, their aqeedah must be ours, their manners must be ours, their passion for obeying and submission must be ours, them giving up everything for the deen must be in us, their love and co-operation must be in us!
Today after reading some of the works of orientalists and so called researches, we begin to think that they used to quarrel and fight a-lot among themselves. The reality is that they were not ma'soom (infallible), but were humans. They did make mistakes but did not live on it all their life. No, rather there occurred some division among them to let us know that they are not prophets and messengers, and Allah later gave them chance to eradicate the division. But they never had division in their hearts.
And before that look at the prophet; did people not hit him, harm him, abuse him, did not he bleed and what not? He was harmed in every way in which it is possible. And when he went to Taif thinking good of them, but they instead behaved such that no one before or after did so. They send boys behind him to hit him stones and pebbles. He began bleeding with his companion with him until he fell down. When he felt better, the angel of mountain came seeking to destroy them in the worst ways. But he merely said: "O Allah guide them for they know not."
This was the prophet, who is Imam of all du'aat. And the sahaba were harmed in such ways that eyes fall out reading that. But they migrated running, and their wives were taken and children of many, and wealth of most of them. But in 8th H when Allah gave him victory over them, had he sought revenge there would be no argument against him, but he said: Go safe, all of you are forgiven! This was only because they never had division in the heart, it was all for the sake of Allah.
Even the earliest and most noble of Muslims divided for worldly
benefits. Then Allah revealed, 'So fear Allah and settle all matters of
difference among you.' [Anfaal 8:1] There is a need for taqwa specially when you do
something for the sake of Allah (jihad, da'wah, etc), but you are
blessed to get the benefits in the dunya itself (spoils of war, or war
booty, popularity, followers, funds etc).
And our shaikh Maqsood
ul Hasan Faizi would say: 'It is the deceit of Shaitan, that two
shopkeepers with their shop besides each other may have less jealousy
compared to two da'ees or scholars working in the same Islamic
organization. I am not pointing on anyone specifically, but this is a
fact.'
تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ
'Meet your brother with a cheerful face' [Saheeh Muslim]
And when the sahaba migrated, there came a major dilemma. People from Yemen, people from Persia, people from Ethiopia all gathered in the same place. And that was not a globalized era like today where people are aware and used to multiple cultures, so it was very difficult for them to get together with so many strange unknown differences. Abdullah bin Salam (radiyallahu anh) reported the earliest of the statement of the messenger after reaching Madinah and his repeated reminder:
"يا أيها الناس أفشوا السلام، وأطعموا الطعام، وصلوا الأرحام وصلوا والناس نيام، تدخلوا الجنة بسلام"
I heard the Messenger of Allah (ﷺ) saying, "O people, exchange greetings of peace (i.e., say: As-Salamu 'Alaikum to one another), feed people, strengthen the ties of kinship, and be in prayer when others are asleep, you will enter Jannah in peace." [At- Tirmidhi]
This and many other causes lead to cleanliness of the heart. And it is important that we focus on it. When our clothes get some dirt or stain, we see to it that we clean it before meeting others. Similarly, it is necessary to clean the heart regularly by seeking forgiveness for oneself and forgiving others, or else the whole heart gets stained without us even caring about it as Allah stated:
كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ
No! Rather, the stain has covered their hearts of that which they were earning. [al-Mutaffifeen 83:14]
Shaikh al Munajjid once said in his class, "Strange that people workout day and night for shaping their body but few only workout for shaping their heart."
Today many of us meet and co-operate with people committing shirk in all happiness, but boycott a Muslim brother for a small error. This is sad but a reality!
As for correcting a fellow Muslim's Aqeedah, Shaikh Wasiullah said: This deen is preserved by Allah, and he uses scholars of this ummah for this purpose. Everytime any scholar errs, all other scholars stand up to point the mistake. This is unlike the Jews who did not point the mistakes and followed them blindly as if worshipping them. This was the kufr and behavior of the Jews of the past.
And Dr. Farhat Hashmi (may Allah preserve her) said in her tafseer of the aayah of surah Baqrah 'indeed those who hide...': Scholars should be clear and explicit in encouraging good and prohibiting evil. But at times when certain sins become popular in a society, they become lenient on it sometimes to get some benefits or being afraid of opposition. This is strictly prohibited.
And shaikh Muhammd ibn Abdul Wahhab said about the last aayah of surah Fatiha: Allah's curse and anger fell upon the Jews for not acting according to their knowledge, and the same will apply to those who behave like them.
Secondly, these scholars always had justice. Shaikh-ul Islam said that if any man makes a mistake, then he is to be treated only according to the level of his mistake. So, if a man's works and belief are generally based upon Qur'an, Sunnah and the salaf then he is apparently from Ahlus-Sunnah. And he is not to be disregarded as an innovator due to some of his mistakes and innovations. Examples of this category are Ibn Hajr, Nawawi and others with regards to Allah's attributes like face, hands, laugh, amazement etc. It is true that they made mistakes, but it is not true that they had absolutely no idea about the issues in which they erred. Rather they strived with their limited knowledge, so they erred. No doubt that these errors were innovations, but no doubt that they were not innovators, rather as Shaikh Saleh al Fawzan said that they are from the group of senior most of the scholars who benefited the ummah.
And there are those whose mistakes are such that their methodology of derivation and their conclusions were wrong. Yet, once shaikh Ibn al Uthaimeen was asked about those erred in Aqeedah like Zamakhshari, Zarkashi and others, so shaikh responded with complete justice and balance: Zamakhshari is to be avoided in his mistakes of sifaat (Allah's attributes) as he was mu'tazili, but as for balaagah (language and poetry) he is to be benefited from his book. Except for the one who does not know anything about aqeedah, he may fall into a big danger.
And shaikh Fawzaan said: Never should a junior student or ordinary men get into these issues (of themselves deciding the judgement) of tabdee and takfeer because they do not have the knowledge and understanding of this issue. And this creates enmity and hatred, so it is obligatory on them to busy seeking knowledge.
These youngsters have ignorance, and such deviation in this, yet think themselves to be saviors of the methodology of the salaf. Shaikh al Munajjid once told us while talking about these youngsters: There are scholars better than you and senior to you, and they have more gheerah than you for this deen. Leave the matter to them!
And deductive reasoning does not works here. For example, some of the Ashaairah say that Allah does not exists up, nor down, nor on the right, nor left, nor here, nor there. But it is wrong to say that this means that this necessitates that they believe that Allah does not exists! In-fact, some of them went to the extremes of calling them atheists while they are not and they do not believe so!
Rather scholars from the salaf always had justice and they looked into masaalih and mafaasid even before declaring someone as an innovator or before abandoning someone. This is because the deen has its basis on masaalih. If anything contradicts this, it is to be rejected. Therefore we find them applying the aayah: 'cooperate in good and taqwa and not in sinning and transgression.' For example, we find the likes of strict hanabila like Ibn Qudamah and his family fighting behind Salahuddin the Ash'ari for the benefit of this ummah. Yet, time amd again they criticized Asharis for innovations.
And Allah knows best, and guides who he wishes to the path of the 'anbiyaa, siddiqeen (truthful), shuhadaa (those who gave their lives for Allah and the truth). We ask Allah to make us from them.
These are some of the characteristics of a da'ee, and there are yet many more which a da'ee must have. May Allah give ikhlaas and all other characteristics to all people, specifically the du'aat!
Principles of Da'wah:The principles of the Da'wah are the keys to become a successful da'ee, which are however being left behind and forgotten by many.
1. Iman before Amal (faith before actions)
2. The role of the da'ee is to teach and preach not to judge
3.
4.
5.
6.
These are explained below in the light of Qur'an and Sunnah:
1. Iman before Amal (faith before actions):
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah , His angels, His books, His messengers, and the Last Day has certainly gone far astray. [an-Nisa 4:136]
The prophet kept teaching belief in Allah, his messenger, etc., for ten continuous years, and only after this the command of Salah was revealed.
Similarly, it is well known that alcohol is the mother of all evil, yet for 16 years Muslims kept drinking and there was no revelation of prohibiting that. But after that period, it became so easy that they gained capability and determination to implement right away. This is what was narrated about Abu Talha who was one of the ten granted glad tidings of paradise:
Narrated Anas: While I was serving Abu Talha. Abu Dujana and Abu Suhail bin Al-Baida' with a drink made from a mixture of unripe and ripe dates, alcoholic drinks, were made unlawful, whereupon I threw it away, and I was their butler and the youngest of them, and we used to consider that drink as an alcoholic drink in those days. [Saheeh al Bukhari]
Similarly, it was not difficult at all for women to wear the hijab and niqab (face veil) when the command was revealed, nor was it difficult to avoid illegal sexual intercourse.
Narrated Yusuf bin Mahk that Aisha (radiyallahu anha) said:
إِنَّمَا نَزَلَ أَوَّلَ مَا نَزَلَ مِنْهُ سُورَةٌ مِنَ الْمُفَصَّلِ فِيهَا ذِكْرُ الْجَنَّةِ وَالنَّارِ حَتَّى إِذَا ثَابَ النَّاسُ إِلَى الإِسْلاَمِ نَزَلَ الْحَلاَلُ وَالْحَرَامُ، وَلَوْ نَزَلَ أَوَّلَ شَىْءٍ لاَ تَشْرَبُوا الْخَمْرَ. لَقَالُوا لاَ نَدَعُ الْخَمْرَ أَبَدًا. وَلَوْ نَزَلَ. لاَ تَزْنُوا. لَقَالُوا لاَ نَدَعُ الزِّنَا أَبَدًا. لَقَدْ نَزَلَ بِمَكَّةَ عَلَى مُحَمَّدٍ صلى الله عليه وسلم وَإِنِّي لَجَارِيَةٌ أَلْعَبُ {بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ} وَمَا نَزَلَتْ سُورَةُ الْبَقَرَةِ وَالنِّسَاءِ إِلاَّ وَأَنَا عِنْدَهُ.
"(Be informed) that the first thing that was revealed thereof was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the Verses regarding legal and illegal things were revealed. If the first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of playing age, the following Verse was revealed in Mecca to Muhammad: 'Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.' (54.46) Sura Al-Baqara (The Cow) and Surat An-Nisa (The Women) were revealed while I was with him." [Saheeh al Bukhari]
Similarly, Abdullah ibn Umar said when he saw at the end of his life studying the Qur'an but not implementing it:
وعن عبد الله بن عمر : بقول عَبْدَ اللهِ بْنَ عُمَرَ، يَقُولُ: " لَقَدْ عِشْنَا بُرْهَةًمِنْ دَهْرٍ وَأَحَدُنَا يَرَى الْإِيمَانَ قَبْلَ الْقُرْآنِ، وَتَنْزِلُ السُّورَةُ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَتَعَلَّمُ حَلَالَهَا وَحَرَامَهَا، وَأَمْرَهَا وَزَاجِرَهَا، وَمَا يَنْبَغِي أَنْ نُوقَفَ عِنْدَهُ مِنْهَا، كَمَا تَعَلَّمُونَ أَنْتُمُ الْيَوْمَ الْقُرْآنَ، ثُمَّ لَقَدْ رَأَيْتُ الْيَوْمَ رِجَالًا يُؤْتَى أَحَدُهُمُ الْقُرْآنَ قَبْلَ الْإِيمَانِ، فَيَقْرَأُ مَا بَيْنَ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ، وَلَا يَدْرِي مَا أَمْرُهُوَلَا زَاجِرُهُ، وَلَا مَا يَنْبَغِي أَنْ يَقِفَ عِنْدَهُ مِنْهُ وَيَنْثُرُهُ نَثْرَ الدَّقْلِ "
"We lived with the prophet for a time and we would be taught faith before Qur'an (rulings), so when the surah would be revealed on Muhammad we would get to know halal and haram, and what it commands and forbids... But today I see men coming to Qur'an before faith, so they recite from Fatiha till the end, and does not cares about what it commands and forbids.." [Tabarani in al-Awsat and others]
After the prophet, many applied this strategy and gained success, which also includes shaikh Muhammad Ibn Abdul Wahhab who taught the basics like his book Usool ath Thalathah etc., for years together until Allah gave him success. On the other hand, there were those who spend all their lives teaching people fiqh who did not even have strong faith, and this resulted in failure.
2. The work of the da'ee is to teach and preach not to judge:
The work of the da'ee is as was stated for the goal of sending the noble prophet:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
He it is Who sent among the unlettered ones a Messenger (Muhammad SAW) from
among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Quran, Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways, orders, acts of worship, etc. of Prophet Muhammad SAW). And verily, they had been before in manifest error. [al-Jum'ah 62:2]
The same is the role of the da'ee, and he does not goes beyond it. Allah also stated:
فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ
But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. [ash-Shura 42:48]
And also:
ۚ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ
And also:
ۚ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ
Then! Are the Messengers charged with anything but to convey clearly the Message? [an-Nahl 16:35]
And this aayah makes it very clear:
فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ
your duty is only to convey (the Message) and on Us is the reckoning (account). [ar-Ra'ad 13:40]
But when you see them sinning, you hide their sins. The same applies to dealing with other sects and religions. You do not name their saints and leaders unless necessary. Refute their beliefs and ideas without naming their personalities. This is the methodology in which Allah refutes people in the Qur'an without naming them, unless necessary for people like Fir'awn, Abu Lahab, etc. Similarly the prophet would generally refute saying without mentioning names although he knew who exactly did the mistake:
« مَا بَالُ أقْوامٍ يَرْفَعُونَ أبْصَارَهُمْ إِلَى السَّمَاءِ في صَلاَتِهِمْ »
"How is it that some people raise their eyes towards the sky during As-Salat (the prayer)?" [Saheeh al Bukhari]
References:
- Usool ad - Da'wah, Mahmood Ahmad Diya'[pdf]
- Usool ad-Da'wah, shaikh Shams uz Zaman [mp3 audio]
- Usool e Dawah, Shaikh Abdul Hadi Abdul Khaliq Madani [pdf]
- Min sifaat ad-Daiyyah al-leen wa-rifq, Dr. Fadl Ilahi
- Obligation of Da'wah stated by Shaikh saleh al Fawzan in Sharh Usool-ith-Thalaathah – Shaykh Fawzan[Audio|En];See part 4.
- Da'wah or Destruction - Dr. Zakir Naik
- Selections from Ibn Hazm's Al-Akhlâq wa’l-Siyar (In Pursuit of Virtue)
- Tafseer wa tadabbur Surat-ul Ghafir lid-duath wad Da'wah - Shaikh Muhammad bin Ali ash-Shinqiti
- Extremism in the lives of Contemporary Muslims - Dr. AbdulRahman Al Mutairy
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