• November 12, 2019
• By admin
• General

Da’awah – Purpose and Objectives

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29-June-07

An Obligation

An important matter for all Muslims to realize is that Da’awah is an obligation upon them. Allah (SWT) says in suratun-Nahl: (16:125) “invite to the way of your lord (Islam) with wisdom and fair preaching” In Suratu a’li-Imran (3: 104), the almighty Allah also said “Let there arise out of you, a group of people, inviting to all that is good, enjoining what is right (al-ma’ruf) and forbidding what is wrong (i.e. all he has forbidden). And it is they who are successful,”

The second verse may seem to be restricting the general obligation given in the first verse, but a close look at the Sunnah of the Prophet Muhammad (S.A.W) has said: “Convey from me, even one verse” (Reported by Bukhari)

Conveying the message therefore does not require a high level of scholarship, it is in fact a responsibility of each and every Muslim, men and women, according to his or her ability. No dispute about that, as many scholars have said in there researches, example of Dr. Abdul-Karim Zaydan, in his book “Usulud Da’wah’ page 309.

The obligation is further emphasized by the following verse which explains that not conveying the message i.e. hiding knowledge is disobedience to Allah, which causes Allah’s la’ana to descend upon such people this shows that, such a sin, leads to the hellfire. He said in Suratul Baqara (2):159 “verily those who conceal the fear, proofs, evidence 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 Allah, and curse by the cursers”

In the same connection, the Prophet (S.A.W.) has stated, in the Hadith reported by al-Imam Ahmad, he said that: “whoever hides knowledge, Allah will brand him, with the branding iron from the hellfire.”

Also calling people to Allah, means completing our own worship, the reason for which we are created. It is one of the noblest acts that entail a high reward. Allah (S.W.T) has said in Suratu Fussilat (41):33 “And who is better in speech, than he who invites to Allah and does righteous deeds, and says:” I am one of the Muslims.”

With regards to the reward, the prophet (SAW) has said in Sahih Muslim: “whoever guides (another) to a good deed, will get a reward similar to the one who performs it.” Also, he said in another Hadith reported by al Bukhari: “By Allah, if Allah were to guide one man through you, it would be better for you than the best type of camels”

The Goals of ad-Da’wah

It is necessary that we muslims have a clear understanding of the primary goals of ad- Da’wah, in order to direct our efforts toward the right ends and achieve the intended effect. We must know what specifically we intend to bring about and accomplish by making ad- da’awah. Otherwise, we are likely to fail in ascertaining the priorities that are necessary for achieving what Allah (SWT) wants from us by calling people to Him.

A clear formulation of the aims of ad-da’awah can be summarized as follows:

1. To guide people to the religion of Allah
2. To establish evidence against those who decline from or oppose the religion.
3. To discharge the duty enjoined on us, the muslims, by Allah.
4. To exalt the word of Allah on earth.

1. The first objective, of guiding people to Allah’s religion and establishing worship of Allah alone, was the primary task of the prophets and messengers. The prophets were calling people to the realization and fulfillment of the purpose of creation, which is worship of their creator. Ibn Taymiyah has said that “worship can be defined, as everything that Allah (SWT) loves and approves of, from the apparent and hidden sayings and deeds of mankind.”

The Qur’an, makes it clear, that worship is the specific reason why Allah created all that exists, animate or inanimate. Allah (SWT) said in Suratul-Zariyat (51): 56 “And I created not the jinn and men except that they may worship me (alone)” He also said in Suratul Isra’i: (17):44 “there is not a thing but glorifies His praise. But you understand not that glorification.”

The aim of Muslims in ad-Da’wah is the same, which is calling all of mankind, to worship of Allah alone, and submission to Him according to the Religion that He Allah (SWT) chose for His Prophets to convey. At the same time, it must be realized that the actual results of our efforts in guiding people to Allah’s religion are not in our hands, as it is only Allah who guides, even the prophet himself (SAW) was unable to guide his uncle Abu Talib, about which Allah (SWT) said in suratul Qasas (28):56 “verily you (O Muhammad) guide not whom you like, but Allah guides whom He wills. And he knows best those who are guided”

1. Establishing Allah’s proof against the disbelievers, and the rebellious is the second goal of ad-Da’awah, and is achieved by our relating the message in a proper way. Our success in this regard does not depend on whether Allah guides those whom we call or not.

The Prophets themselves were sent as warners to mankind, having, as their duty, only to convey the message. Disbelievers are thus left with no excuse, which can justify their disobedience to Allah. These concepts are explained in the following Qur’anic verses: In suratu Nisa’l (4):165, Allah (S.W.T) ” Messengers are bearers of good news, as well as warning, in order that mankind, should have no plea against Allah after the Messengers. And Allah is All-Powerful, All Wise “In Suratun Noor (24):54 Allah (S.W.T) said; “Say: Obey Allah and obey the messenger, but if you turn away, he is only responsible for the duty placed on him (to convey the Message), and as for that placed on you, If you obey him you shall be on the right guidance. The Messenger’s duty is only to convey the Message in a clear way”

Calling to Allah, will therefore leave those who disbelieve without an excuse before Allah on the Day of Judgment, in case they do not respond to the call of the Messengers. Therefore, calling is our role, and responding is theirs. Allah (SWT) said in Suratul Furqan (25):77 “Say (O Muhammad, to the disbelievers): My Lord pays attention to you, only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours forever”.

1. The third goal of ad-Da’awah is to fulfill our duty of calling people to Allah (S.W.T). Our duty is only to convey the message,   our success in realizing goal, is also not dependent on the response of those that we are calling. Allah (S.W.T.) says to the Messenger in several places in the Qur’an, for example in Suratul Shu’ara (42): 48, he said. “Your duty is to convey the Message.” And in Suratul Ma’idah (5):99, he sad: “the Messenger’s duty is but to convey the Message.” Also in Suratul Ra’ad (13):40 “Your duty is only to convey (the Message) and unto Us is the reckoning.”

Releasing ourselves, from the duty of ad-da’awah enjoined upon us by Allah, is of particular relevance to those Muslims living in non-Muslim lands, as engaging in ad-Da’awah would insha ’Allah justify their stay among the disbelievers.

The Prophet (SWT) has also explained that fulfilling our obligations can provide us an excuse before Allah; otherwise we are bound to perish, he said in an authentic Hadith “The people will not perish, until they have no excuse left for themselves.”

1. The fourth goal, is establishing a muslim nation, and making the word of Allah dominant on earth. Allah explains in the Holy Qur’an in Suratul Fat’hi (48):28: He said. “It is He who has sent His Messenger (Muhammad) with guidance and the religion of truth that He may make it (Islam) superior over all religions. And all-sufficient is Allah as a witness.”

Allah (SAW) also says in Suratul Jumu’ah (62): “He it is,who               sent among the unlettered ones, a Messenger (Muhammad) from among themselves, purifying them, and teaching them the Book and Al-Hikmah (Sunnah). And verily, they had been before, in manifest error.”

The messenger of Allah and the sahaba, his companions have established an Islamic society here on earth. Therefore, our aim in ad-Da’awah should also be, to create a strong Muslim society, which will exalt Allah’s word in this world. This goal, like the first one, is dependent on the response of those we are calling, and is therefore in Allah’s hands. However he has promised Muslims that He will establish them on earth, if they believe and do righteous deeds. He said that in Suratul Nur (24):55 “Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practice their religion, that which He has chosen for them (i.e. Islam). And He will surely give them, in exchange, a safe security, after their fear, (provided) they worship me, and do not associate anything (in worship) with me. But whoever disbelieves after this, they are the Fasiqun (rebellious, disobedient to Allah).”

The Behavior and Attributes Necessary for the Du’aat

The Behaviour of the Du’aat (plural of da’iy) and the characteristics which are necessary for them have been explained by Allah The mighty and majestic, in many verses, in different places in the Holy Qur’an.

1. The first of them is Sincerity

So it is Wajib upon the da’iy to have Al-Ikhlas, which is delivering da’awah only for the sake of Allah the Almighty alone. He should not desire to show the people, or desire to have a good image, nor should he desire the praise and reward of the people. Instead, ad’da’iy must call only to Allah, seeking from this, the acceptance of Allah, as Allah (S.W.T) has said in many verses.

1. The Second is knowledge

That is calling the people to Allah with knowledge, and not with ignorance. Allah said in Suratul Yusuf: 108 “Say: This is my way, I call unto Allah with knowledge”.

So knowledge is Al–Fardh, an obligation in ad–Da’awah. Beware of giving ad-Da’awah in ignorance). Ignorance destroys (the ad–Da’awah), it does not strengthen (the ad–Da’awah), and it creates corruption. Not reformation and correction. O, my dear brothers & sisters fear Allah, and be careful of speaking about Allah without knowledge of it, and having Basi’rah into the saying of Allah, and His Messenger. So it is upon the student of knowledge and Ad-Da’iy to have the knowledge, and basi’rah about that which they are calling to.

1. The third is Al-Akhlaq

Nobility of character (Al–Akhlaq) is necessary, da’iy must be of noble manners, in his da’awah, and must be gentle and patient. All the messengers (AS) were on this way. Beware of being strict and harsh in your da’awah when dealing with the people. In this issue, some proofs have proceeded; from them is the saying of Allah the almighty: “Invite to the way of your Lord, with wisdom and good admonition, and argue with them in the way that is best” Also in another verse of Suratu ala-lmran (SWT) said: “By Mercy from Allah, (O Muhammad) you were lenient with them. And if you had been rude, and harsh in heart, they would have disbanded from you”. And he said to Prophets Musa and Haruna if they reach Pharoah, they should speak to him with gentle speech, that perhaps he may be reminded of and/or fear Allah! Equally, in an authentic hadith, the Prophet (SAW) said: “O Allah, Whoever is a guardian over any of the affairs of my Ummah, and he is gentle with them, then be gentle with him. And whoever is a guardian over any of the affairs of my Ummah, and he is harsh with them, then be harsh with him.”

So it is upon my dear brothers & sisters, to be soft in your da’awah, and not to be harsh with the people. Do not make people turn away from the religion because of your harshness, ignorance or ill manners. It is upon you to be gentle and pleasant in speech, so that your words may have an effect on the heart of your brother, or that it may have an effect on the one whom you da’awah is directed to. Then the people will have a better appreciation of your da’awah, because, unnecessary harshness causes people to become distant, not close. And it causes separation, not unity.

1. From the necessary or Waajib etiquettes and attributes that ad–da’iy must have is action, which is in accordance to what he is giving da’awah to, he should not call to something, and then not do it himself, or call to the abandonment of something whilst doing it himself. These are the conditions of the losers. We seek Allah’s refuge from this.

It is the mu’min, real believer, who calls to the truth, act upon their ad-da’awah and hurry towards righteousness, also avoid the haram. These are the onse who will be successful, and will be rewarded. Remember Allah the almighty has said in Suratul Saffi(61):”o you who believe why do you say that you say that which you do not ? It is despised in the sight of Allah that you say that which you do not do.”

Also, Allah the Glorified One said in Suratul Baqara, condemning the Jews due to their attitude of enjoining righteousness upon the people whilst forgetting it themselves. He said “Do you enjoin righteousness upon the people, whilst you forget to practice it yourself? And you recite from the book? Have you no sense?”

An authentic Hadith was reported from the Prophet (SAW) who said: “A man will be brought on the Day of Judgment, and he will be thrown into hell, so that his intestines will come out, and he will go around just like a donkey goes around the millstone. The people of Hell, will gather around him, and say: O so and so (fulan), what happened to you? Did you not use to enjoin good on us, and prohibit us from evil? So he will say I used to order you with good and not do it myself and used to prohibit you from evil and I did it.”

This will be the condition of the one who calls Allah, enjoining the good and prohibiting the evil, while acting contrary to his word, or making statements that differ with his actions. We seek refuge in Allah from this!

So from the most important attributes, and the greatest of its obligations, is to act according to his da’awah and stay away from those things that one prohibits. The da’iy should have a praiseworthy personality, and an excellent behaviour, while in a state of patience and calling to patience. The da’iy (caller) should be sincere in his da’awah and strive in spreading goodness, amongst the people, and keeping them away from falsehood. And that he should supplicate for guidance for the people he is giving da’awah to. The da’iy must learn to pray for the people he is calling to Islam.

When the Prophet (S.A.W) was informed that the tribe of Al-Aws was becoming disobedient, he said: “O Allah guide Al-Aws and bring them close to me! “ Therefore, the da’iy should make du’a (prayer) for Allah’s guidance and ability to accept the truth for the one he is giving   da’awah to, and he should have patience and enjoin patience in it. He should not despair, or be hopeless, or say anything except that which is good. He should not be harsh and strict; he should neither say a statement which might cause aversion to the truth. However, if anyone commits aggression and injustice, then a different treatment is given to those people, as Allah the Most Majestic, say: “Do not argue with the people of the Book except in a way that is good, except those who commit injustice.”

So as one who commits injustice (zalim), who opposes the da’awah with evil and enmity, and seeks to cause harm, is to be dealt with in a different manner, it also depends on the kind of opposition to the da’awah. However, as long as he causes no harm, then it’s pertinent upon you to be patient, and self-evaluating, and to argue with him in ways that are best. If any personal harm is caused by that person, then harm should be endured with patience, as did the Messenger (SAW) and those who followed them in good and righteousness.

Logic of Propagating Islam

Propagation of Islam was the mission of all the prophets and messengers of Allah. There was never a prophet who was not a preacher and teacher. All of them preached the same message: ‘Worship Allah, you have no other God but Him.’ They all called to their people saying: ‘I do not seek any reward from you for this work.’

Allah Almighty says in (16:125): “invite   [all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner.’’

He ordered His Messenger: “Say [O prophet]: “This is my way Resting upon conscious insight accessible to reason, I am calling [you all] unto God- I and they who of those who ascribe divinity to aught beside Him!” (12:108).

Having ordered his servants to implore righteousness and good deeds, Allah confirms, by saying in (41:33): “who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right, and says, “Verily, I am of those who have surrendered themselves to God?”

There are five premises to the Islamic call, it has five approaches, and its results are also five.

The five premises

First: sincerity and truthfulness with Allah, and to seek His favour. Allah says in (98:5): “And they were not enjoined aught but that they should worship God, sincere in their faith to Him alone.” The holy prophet (S.A.W), foretold that the first with whom the fire of hell will be lit are three; among them a scholar who acquired knowledge so that people would say he is learned. And it was indeed said of him.

Second: to practice what one preaches. Actually it is a scandal and disgrace that a person’s actions contradict his words. Allah derides such people in His (2:44), He said: ‘Do you bid other people to be pious, then while you forget your own selves and yet you recite the divine writ? Will you not, then, use your reason?

Third: gentleness in presenting the message. Allah advised Moses and Harun to adopt this measure with Pharoah, the greatest tyrant of his time. Allah said to them in (20:44): ‘but speak unto him in a mild manner, so that he might bethink himself or [at least’ be filled with apprehension.’

And to Muhammad (SAW), Allah (SWT) cautioned him, in (3:159), saying: “And it was by Allah’s grace that you (O Prophet] dealt gently with your followers; for if you had been harsh and hard of heart, they would indeed have broken away from you”.

Hence it was on this basis the Prophet (SAW), declared in an authentic Hadith, saying that: ‘Make matters easy and do not make them difficult. Give glad tidings and do not drive people away!’

Fourth: adopt a gradual approach to propagation. Do as Prophet Muhammad (SAW) did in his mission by beginning with the most important matters; then follow them up in order of priority. This was clearly demonstrated in the advise he gave to Mu’az before he sent him to Yemen, saying to him: “You will come upon People of the Book (Jews and Christians,) the first thing you should invite them to is to bear witness that there is no God save Allah and that I am the Messenger of Allah. If they respond positively to this, then inform them that He had ordained for them five prayers each day and night.’

Fifth: Address every people with what is suited for them and their needs. One approach for the people of the cities and a different one for those in villages. The intellectual has his position and the ignorant has his position. So there is style for the argumentative and an entirely different one for the submissive. Allah (SWT) said in Suratul Baqara(2:169) “And whoever is granted wisdom has indeed been granted wealth abundant.”

The five means of propagation

First: the individual methods; that is, to invite the person individually if the matter pertains to him specially.

Second: public or mass propagation such as in lecture or exhortations that benefit generality of people.

Third: private lessons to students each in his specialty. This is the task of the scholars who specialize in their disciplines.

Fourth: propagation through writing, correspondence and authorship with guidance and benefit for those who are called.

Fifth: propagation using modern means of communication to advance the cause of truth.

The five results

First: to attain the position of inheritors of the prophets, for they were the first callers and beacons of light in the field of propagation.

Second: to obtain prayers for your forgiveness from the creation for having taught the people goodness. Even the whale in the ocean will pray for the caller to truth.

Third: to gain great reward equivalent to that of those invited. The Prophet (SAW), said: ‘Whoever calls to a good tradition will have the reward as the one who followed it without reducing from their reward.’

Forth: the development of the caller from being one who is called to one who calls. He influences others and is not influenced by others who call to evil.

Fifth: the caller will become a leader among his people and they will follow him. Allah almighty describes the righteous and notes that they call upon Him saying in (25:74): “cause us to be foremost among those who are conscious of Thee!”

Moral Character of the Da’iy

The da’iy (caller) should be a good example for others, by avoiding that which is disliked and even that which is permissible which he is in no need of. he should elevate herself from the worldly (al-Duniyah) and from competing in it, in order to gain people’s confidence.

It is important for the da’iy to put the ad-Duniya underneath his feet, to use            it and not to serve it, so that the people know that he isn’t after the ad-Duniya nor any position. A good example is to avoid contradiction between speech and action as the Prophet of Allah Shu’aib (A.S) has said in Suratul Hud:88),… “And I do not desire in   my opposition to you I should betake myself to that which I forbid you. I desire nothing but                reform so far as I am able, and with none but Allah is the direction of my affair to a right issue; on Him do I rely and to Him do I turn”.

That is why the corrupted scholars call people to Islam with their talks while pushing them away from it with their actions, so be cautious my brothers and sisters in being a good example in both your speech and action.

Many people think that the preacher only calls to the good that he does, and only forbids from the bad that he avoids, and this is a mistake, because the truth which is                pointed out in the texts of the Book al-Qur’an, and the Sunnah, is that the person must call to that which is good even of he does not do it and must forbid as well from which is prohibited, even if he might be falling into it. Some scholars said that it is the                right of those who drink alcohol to forbid another. Therefore, falling in the forbidden, does not justify falling into another error, that is to not forbid the prohibition. The only condition is that calling to the good and forbidding the evil has to be done truthfully and not based on trickery, hypocrisy and misguidance.

Good example requires that the da’iy shouldn’t confront the bad with more bad, but he should forgive and pardon and confront the misdeed with kindness as he (SAW) used to forgive those who ill-treated him, and he gave to those who withheld from him, and he maintained his relationship with those who disassociated themselves from him (SAW). These are the qualities of the Prophets. May Allah give us all guidance, and protect us from misguidance, and treat us with grace and mercy, surely he is the Most Worthy of forgiveness.

 Humbleness

Humbleness is to know the value of oneself, to avoid pride, or disregarding the truth and underestimating people. As the Prophet (SAW) said, according to Muslim Abu Dawud at-Tirmizi, “Al–Kibr is rejecting the truth and looking down upon people”.

Humbleness is for one who is important and significant and he fears to gain notoriety or to become too out of the reach of people. As it was said, “Humble yourself, you will be as a glimmering star to the viewer on the surface of the water even if it’s lofty.” We don’t say to an ordinary person, “Humble you” But it is said to him, “Know the value of yourself, and do not place it in the wrong place!”

Humbleness is that one should humble himself with his companions. Frequently when the spirit of competition and envy is agitated between companions and rivals, a person may feel superior over his companion; he may be pleased by harming him, degrading his value and importance, accusing him of defects or exaggerating his faults…

In reality this, what is called jealously…

Humbleness is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might be better than you, or be less sinful, or closer to Allah than you. Even if you see a sinful person and you are righteous, do not act in arrogance towards him, and thank Allah that He saved you from the tribulation that He put him through. Remember that there might be some riya’ or vanity in your righteous deeds, that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this may make Allah be pleased with him, the messenger of Allah mentioned in a hadith( sayings of the Prophet) reported by Muslim that a man said, “By Allah,I will not forgive so-and-so,” then Allah Ta’ala said, “Who is swearing by me that I will not forgive so-and-so? I have surely forgiven so-and-so, and have surely nullified your deed.”

Therefore, do not act in arrogance towards anyone. Even when you see a sinner, do not act superior towards him, nor treat him with arrogance and domination. If you feel that the sinner may do some acts of obedience which you do not, and that you may also posses some defects which the sinner may not, then deal kindly with him, and gently give da’awah which will hopefully be the cause of his acceptance and remembrance.

Humbleness is that your deed should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allah ta’ala through an act of obedience, your deed still may not be accepted, in Suratul Ma’ida:27, Allah (SWT) said that: “Allah only accepts from those who have taqwa (fear of Allah)”.

Humbleness is that, when you are advised, and the devil (shaytan) calls you to reject the advice, you must negate him. Because the purpose of advice is that your brothers  point out the defects that you have. As for he who Allah (SWT) has protected, if he finds someone who will advise him and show him his defects, he’ll overcome his self (nafs), accept from him, thank and make du’a for him. This is why the prophet (SAW) said, “Al-Kibr (arrogance) is rejecting the truth and despising the people”

The arrogant never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention five defects of that person. But if he hears some body reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex. This is why it is among man’s moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness.

Da’awah Priorities in the Qur’an

The Qur’an shows, in no uncertain terms, that the message and the top priority of all the Prophets were one and the same, in Suratul Nahli (16):36: Allah (S.W.T) said: “Verily, we have sent among every Ummah (nation, community) a Messenger (Proclaiming): “Worship Allah (alone)”, and avoid (or keep away from) Taghut (all false deities)

Muhammad ibn ‘Abdullaah (S.A.W.) the last Prophet to be sent to the mankind and the Jinn, was ordered by Allah (S.W.T) in the Qur’an Yusuf (12):108: “Say you (O Muhammad): ‘This is my way; I invite unto Allah (i.e. to the Oneness of Allah Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e to the oneness of Allah- Islamic monotheism) with sure knowledge. And glorified and exalted be Allah (above all that they associate as partners with Him). And I am not of the mushrikun (those who worship others along with Allah or  set up rivals or partners to Allah).”

This verse makes it clear that the Last Prophet and whosoever follows him call to Allah first and foremost. As Ibn Kathir explains, calling to Allah means, “the call to the testimony that nothing is worthy of worship except Allah, alone with no partner.”

A Muslim and a Da’iy

From this starting point, it becomes obligatory that the Muslim adorn and beautify himself with good character, whether he is a da’iy or not. Because morality is one of the goals of the Islamic mission, which Allah (SWT) has blessed the entire mankind with, and He specified that the believers alone posses a special kind of it. This he did, when He guided them through it to the straight path, purified their souls, and taught them that which they did not know. In (Suratul-Jumu’ah:2), Allah (SWT) said: “He it is who raised among the inhabitants of Makkah a messenger from among themselves, who recites to them his communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in manifest error”.

The purification (tazkiyah) that is mentioned in this noble verse includes the purification of the nafs (self), exalting it through high morals and cleansing it from wickedness. In this verse as in the previous hadith, morality appears not only to be one of the goals of the Islamic mission, but one of its most distinctive goals, and if embellishing oneself with moral excellence is obligatory for the Muslims…Then what about the da’iy who carriers the banners of Da’wah and calls the people to it? Surely the popular view is rather inclined towards him, mistakes are rather expected from him, and criticism is stronger against him. His da’awah has to be a reflection of how he is. That is why possessing moral integrity is obligatory and essential, for carrying out properly that which Allah burdened him with… It is essential in order to safeguard da’awa and its people from the tongues of the biased, the pens of its opponents, and the conjecture of the heedless and hasty!

How Does a Learned Person Call to Allah?

An advice on how to call to Allah the people immersed in the world (dunya) from Ibn ul Qayyim Al jawziyyah: The learned individual does not command the people to abandon the world (dunya), for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing in their continued residence in the world. For, to abandon dunya is supererogatory, but to abandon wrongdoing is obligatory. Therefore, how can an [individual] be commanded to a supererogatory action, when he has (neglected] to establish an obligatory one?!

If the abandonment of wrongdoing becomes difficult for them to endure, endeavor to make them love Allah by means of mentioning his signs, his blessings, his benevolence, his perfect attributes, and exalted descriptions. For indeed the heart is naturally inclined towards His love.

If it is attached to his love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy to obtain. A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them.

I ask Allah (S.W.T) to grant us all, the well being, and the ability to give this da’awah with wisdom. May he correct our hearts and our actions, and grants us understanding of Islam, and evidence on it, make us of those who are guided, while guiding others, supreme, the Most Noble. And may Allah’s prayers, peace and blessing be on His slave, and Messenger, Prophet Muhammad, and on his companions and all those who follow him until the Day of Judgment.

MUHTAWIYATUL MUHADARAH

1. Obligation of Da’awah in the light of Qur;an and Sunnah
2. The Goals of Da’awah
3. The Behaviour and Attributes of Dual
4. Logics of the Islamic Propagation
5. Moral character of the Da’awah
6. Ad Da-awah priorities in the Qur’an
7. A Muslim and a Da’awah
8. How does a learned person call to Allah?