Protected Pearls

Your Way To Find The Truth

An Obligation Upon all Muslims

An important matter for Muslims to realize is that da`wah is an obligation upon them.

Allah (subhaanahu wa ta`aalaa) says in the Qur'aan:

"Invite to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided [al-Qur'aan, an-Nahel'(16):125]

"Let there arise out of you a group of people inviting to all that is good, enjoining al-ma`roof [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 successful." [al-Qur'aan, Aal `Imraan (3):104]

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 (sallallaahu `alayhi wa sallam) reveals that calling to Allah is an individual obligation, rather than a collective one.

The Prophet (sallallaahu `alayhi wa sallam) has said: "Convey from me, even one verse." [al-Bukhaaree] Conveying the message therefore does not require a high level of scholarship, it is in fact a responsibility of each and every Muslim, according to his or her ability.

The obligation is further emphasized by the following verse which explains that not conveying the message - hiding knowledge - is disobedience to Allah that causes Allah's curse to descend upon such people, which shows that such a sin leads to the Hellfire.

"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 Allah and cursed by the cursers." [al-Qur'aan, al-Baqara(2):159]

In the same connection, the Prophet (sallallaahu `alayhi wa sallam) has stated, "Whoever hides knowledge, Allah will brand him with the branding iron from the hellfire." [Ahmad]

Calling people to Allah also means completing our own worship, the reason for which we are created. It is one of the noblest acts that entails a high reward.

"And who is better in speech than he who invites to Allah and does righteous deeds, and says: 'I am one of the Muslims.'" [al-Qur'aan, Fussilat(41):33]

With regards to the reward, the Prophet (sallallaahu `alayhi wa sallam) has said: "Whoever guides [another] to a good deed will get a reward similar to the one who performs it." [Saheeh Muslim] Also, "By Allah, if Allah were to guide one man through you it would be better for you than the best type of camels." [al-Bukhaaree, Muslim]


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Its Islam's Teaching, Not Muslims's Teachings!

Make the clear distinction between what "Islam" teaches and what some "Muslims" do. Ask them to consider some of the bad people in history who were supposed to be Christians, yet what they did does not represent the Christians or Jesus.

"Islam" is not what some Muslims do. It is what all Muslims are "supposed" to do.

So all in all, you need to adopt gentleness and politeness in presenting your arguments. Allah Almighty addresses His Prophet, saying:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knows best, who have strayed from His Path, and who receive guidance.” (An-Nahl: 125)

The Prophet (peace and blessings be upon him) is reported to have said: “Indeed, gentleness adds more beauty to the atmosphere it reposes therein.”

Actually, nothing is more needed now, in making dawah, than correct knowledge, gentleness and wisdom. The reason for this is to dispel all the superstitions and lies spread against Islam. All this needs wisdom, patience and perseverance, and such polite methods brings quick results and has rapid effect on the audience.

Consider the wife of Abu sufyan, Hind and her saying to Muhammad, peace be upon him, after she came to Islam; "I never wanted to see anyone on the face of the earth to be put down more than you and your family. But now, I do not see anyone on the face of the earth more honored than you and your family."

This is a clear example of the prophet's effect on people's hearts and minds through his behavior and manners. Callers to Islam must follow this great example in their efforts to share the message of Islam instead of turning them away.

Always consider your audience and who it is that you are speaking to. If the people are not familiar with the Arabic language, then there is no real need to speak Arabic or make all of your quotes in Arabic and then try to translate everything to English. This is silly and could turn people away. Remember to keep everything on their level and not try to talk above them or talk down to them.

Allah is the All Knower.


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Daw'ah Through Actions

Among the characteristics and morals which the daa'ee must possess is acting upon his own da'wah, and he must be a good example of what he is calling to. He shouldn't be someone who calls to something and then leaves that thing himself. Nor should he be someone who forbids an action and then does that action himself. This is the condition of the losers, and we seek refuge with Allaah from this.

As for the successful believers they call to the truth, act upon it, eagerly seek it, and hasten towards it. They also keep away from those things that they themselves forbid.

Allaah, the Most High, says in the Qur'aan:

"O you who believe! Why do you say that which you do not do. Most hateful it is with Allaah that you say that which you do not do."[Al-Quran (61):2-3]


"And who is better in speech than he who invites (men) to Allaah, the Most High, and does righteous deeds and says I am one of the Muslims."[Al-Quran (41):33]

This magnificent verse clarifies to us that the daa'ee must be one that acts righteously calling to Allaah, the Most High, with his tongue as well as with his actions as it is specified in the Qur'aan, "...and (the one who) does righteous deeds."

So the daa'ee must call the people with his tongue and with his actions, and there is no-one better in speech than these types of people. They are those who call and direct the people to Allaah through their pure speech, actions, and whole conduct which make them become righteous examples.

Similarly the Prophets, 'alayhimus-salaam, gave da'wah through their speech as well as their actions and indeed through their whole way of life. Thus many of those who were being called, benefitted more from their conduct than from what they actually said, especially the general people and those deficient in knowledge. So these people derived benefit from this virtuous lifestyle, and their behaviour and their actions, to a greater extent than from mere speech which they may not necessarily have understood.

So truly the most important task for the daa'ee is that he must have a righteous lifestyle, he must be righteous in his actions and possess a righteous character so that he can be emulated in his words and actions...

Taken from 'Al-Istiqaamah' magazine (Issue No.4, p.3) being a translation of some of the wasaayah given by Shaykh Ibn al-'Uthaymeen to the brothers in England:

...O my brothers, da'wah (calling to Islam) is to be done by your actions, as you are commanded to do it with your speech. However, da'wah through actions will be more effective than da'wah which is merely done with speech. So I say again, that those who practice Islaam in a wrong manner, they will create a false understanding of Islaam in people's view. Allaah - the Most High - has said about those who invite to what is correct, but do not practice themselves:

"O you who believe! Why do you say that which you do not do. It is most hateful to Allaah that you say that which you do not do.["Al-Quran 61:2-3]


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The Correct Way to React to the Differences and Mistakes of Other Muslims

 Jamaal al-Deen Zarabozo

Thabit al Bunani (rahimahullaah) said: "A lad who was trailing his garment (i.e. below his ankles) passed by Sila Ibn Ashyam (rahimahullaah) and his companions, and his companions wanted to harshly rebuke him. Sila said, 'Leave him be, I will deal with him for you.' He said to him, 'Nephew, I need something from you.' He asked, 'What do you need?' He (Sila) replied, 'I want you to raise your wrapper (i.e. ezaar).' He (the lad) said, 'Yes, and may your eye be blessed.' He raised his wrapper, and Sila (rahimahullaah) remarked to his companions, 'This is the same as what you wanted; [and yet] if you had abused him, and injured him, he would have vilified you.'

...And we must fulfill all of our rights towards these people; these righteous people, [even though] we might differ with [them] in some opinions, and we might believe [that they] are mistaken [concerning certain issues]. And they might even be mistaken in some big issues, but all that we know of them [says] that they are righteous people, and that they are people of Knowledge.

And since they have established themselves as righteous people, and people of Knowledge, then we must have good suspicions... we must have good thoughts about them. We should not try to interpret everything they do in the worst possible manner; [for] we don't have the right to do that... instead we should think [that] they are pious people, and therefore, when we hear anything [bad, or negative] about them, we should think... or try to think of it in the best way possible.

We should be kind and gentle with them, [and] we should try to down-play their faults, and conceal their faults for them. Ya'nee we should try to conceal the faults of every Brother, but especially with respect to the 'Ulamaa and those people of respect, as the Prophet has mentioned in the [well-known] Hadeeth.

And we should give them their due respect and honour... we should not treat them like we treat some... we should not treat them [in a manner which is less than that which they are deserving of]; Ya'nee, [because] they are in a place [deserving] of [great] respect. And we should not treat them like we treat each other, or like we treat young people, or like we treat children... we should not talk about them in that manner. Allaah says [in the Qur'aan]:

"Allaah will raise up in degrees those of you who believe and those who have been granted knowledge.[" Surah al-Mujaadalah 58:11]
Allaah has given them special rank; those people whom Allaah has given Knowledge.

And Ibn 'Uthaymeen (hafidhahullaah) has explained to us why it is so important that we take a cautious approach to the 'Ulamaa; [that] we [should] not attack them, [nor] criticize them; but [that] we [should] give them naseeha (sincere advice) whenever we feel that they are wrong:

"There is no doubt, that the scholars disparaging, and putting one another down, is a deed that is forbidden. It is forbidden for a person to back-bite his Brother Muslim - even if he is not a scholar - so how is it permissible for him to back-bite his Brother scholars from among the Believers? The one who is afflicted with this disease must realise that when he puts a scholar down, it will be a cause for what the scholar says of Truth to also be rejected.

He must realise that when he puts down a scholar, he is not just putting him down personally, but he is putting down one of the heirs of the Prophet; as the scholars are the heirs of the Prophets. [He must also realise that] if he puts down and criticises the scholars, the people will no longer trust the Knowledge that they have, which is passed on from the Prophet . Therefore, they will not trust anything from the Sharee'ah that is presented by that scholar who is being criticised."

He continues:

"I do not say that every scholar is free from committing errors; [for] every human is apt to commit mistakes. If you see a scholar making a mistake, according to your belief, then contact him and try to discuss it with him - If it becomes clear [to you] that the Truth is with him, then it becomes obligatory upon you to follow him. [But] if you find that his statement is wrong, then it is obligatory upon you to refute it, and make his mistake clear. [And] this is because it is not correct to accept a mistake. But do not disparage him, and put him down while he is a scholar, who is well-known to have a good intention. If you are able to say, 'Some people say such and such, and that is a weak opinion.', and then you explain why it is weak - without mentioning the scholar - [then] that is good, and that is best."

And then he makes a very important point at the end,

"If we wanted to disparage the scholars who are well-known for having good intentions, due to the mistakes that they fell into regarding questions of the Religion, then we would disparage even the greatest of scholars. Even if a scholar should follow an opinion, that goes against what the majority of the scholars are following - or what the leading scholars are following - this [in] itself, does not mean that we have the right to attack him."

And in fact Ibn 'Uthaymeen (hafidhahullaah) again... in another Fatwa, he said, "If a person differs from the majority of the scholars in an issue in which there is established evidence for the correctness of what he is saying, it is not allowed to abuse him, and it is not allowed to be harsh against him. [As well], it is not allowed to gather the people against him; instead one should debate with that person, and contact him. And how many topics are there that are strange for the people to understand, and they think that there has been ijmaa' (concensus of agreement) on that question, however when they study, they will find that the person has evidence that will lead even his opponents to follow him, and accept it.

It is correct, and most likely, [that] the correct view will be with the majority - that is the normal case - however, that does not mean that the correct view is definitively with the majority."

"O you who Believe! Stand firmly for Allaah as just witnesses; and let not the enmity and hatred of others make you swerve away from justice. But be just; that is closer to piety.["Surah al-Maa'idah 5:8]

...Stand up firm for the sake of Allaah, testifying to what is True. And you should not allow the hatred of a people to let you swerve from what is just, instead you must be just; for that is closer to Taqwa - that is a part of Taqwa - And you must fear Allaah. And Allaah is aware of everything you do.}

...Ibn ul-Qayyim (rahimahullaah) said, "We love Shaykh ul-Islaam (i.e. Ibn Taymiyyah rahimahullaah), but the Truth is more beloved to us."

...Ibn 'Uthaymeen (hafidhahullaah) was asked about the Ikhwaan and the Salafiyyeen and the Tableegh, and after saying that they should all come together as one group, he then said:

"...however, for those groups to make people flee from one another, and to curse one another, and to declare one another [as] faasiqeen..." ...even he said faasiqeen, not even mubtadi'een [as this group, for the most part, says today]... "...this goes against what Islaam has brought."

Help one another in what is Righteousness and Piety. And do not test one another in sinfulness and transgression by calling your Brothers for which you have no proof that they are Mubtadi'een, and have left the Path. Wa Taqq Allaah! And have Fear of Allaah! And Allaah is severe in punishment.

What are you gonna do?! Even a non-Muslim... [concerning] even a kaafir, you have the right to work with him, if what he is doing is correct and True. The Prophet joined an oath before Islaam, during the time of Jahiliyyah - the oath of Al-Kudhoor - and he said in Islaam, "If they called me to it, I would respond to it."

Al-Haqq, Al-Haqq! We are after the Truth, and what is Righteousness, and we [should] help one another for that goal.

And we have no excuse!... we have no excuse whatsoever not to co-operate with any Muslim who is doing what is right, when even if a non-Muslim is doing what is right; we can assist him.

"Have no co-operation with them whatsoever."!...[He is quoting from a fatwa put out from a Jordanian sheikh, encouraging non-co-operation with Muslims who have fallen into bid'ah]

Let us go back to the Qur'aan and Sunnah, and what the people of 'Ilm... the people of Knowledge have said. And let us, Insha Allaah, disregard such nonsense. Let us ask Allaah to forgive those Shaykhs, and all of those who joined [them] in [spreading] that [Fatwa]. May Allaah forgive them, but let us ignore and not follow the nonsense that they put forth.

And let us ask Allaah to forgive all of us...

The Prophet said that:

"You should not be envious of one another, you should not turn your backs on one another, and boycott one another. Instead you should be Brethren; Servants of Allaah... and helping one another towards that cause." [Sahih Muslim]

And the Prophet [also] said that:

"It is enough of a sin for a person that he belittle his Brother Muslim." [Sahih Muslim]

And, [as well he said]:

"All of a Muslim is inviolable to another Muslim, his blood, his wealth and his honour." [Sahih Muslim]

However, I would like to quote from Ibn 'Uthaymeen. In this Fatwa, Ibn 'Uthaymeen is telling us who it is, who is benefitting from our behaviour, and who it is who is happy with what is going on between us; He was asked about the kind of division that exists among the different groups today, and he said:

"By Allaah, my position is that this is very painful and sorrowful. [For] it is feared that this Islaamic revival and re-awakening will become dry, and lose it's force. Because when people differ they become - as Allaah has said:

"And do not dispute with one another lest you fail and your moral strength deserts you.["Surah al-Anfaal, 8:46]
When you dispute [amongst yourselves] then you become weak, and your energy, your strength, leaves you."

And then he (i.e. Ibn 'Uthaymeen) said - and please listen to what this person of Knowledge that everyone, Insha Allaah, accepts as a person of Knowledge.

He said:

"The enemies of Islaam - those who openly attach themselves to Islaam, and those who openly and inwardly are enemies to Islaam - are very happy with this division. In fact, they are the ones who stoke its fire; they come to this person and they say, 'This person has said such and such, and he has done such and such.', and they spread hatred and enmity among those Brothers who are calling to Allaah "

Then he continued:

"It is obligatory upon us to stand against the plots of those enemies of Allaah and His Messenger, and His Religion. And we must be one Ummah, and we must gather together and benefit from one another. We must make ourselves like we are one caller to Islaam - even if we differ in our Manhaaj in calling to Allaah, [for] that is not of importance. What is important is that we come together as Brothers, our hearts together on the Truth, and loving one another."

And Allaah has told us:
Truly! This, your Ummah is one Ummah, and I am your Lord, therefore worship Me (Alone).[Surah al-Anbiyaa, 21:92]

Justice In Dealing With Differences in Opinion

Shaykh Salman al-`Awdah

Moral Code of the Daa`iya - Translated by Muhammad Buneef (Edited transl.)

Difference of opinion is one of mankind's natures,

"And if your Lord had willed, He could have made mankind one community, but they will not cease to differ. Except whom your Lord has given mercy...["Surah Hud: 118-119]
Doubtlessly, differences in opinion occur due to differences in intentions and purposes, differences in the strength of minds and perceptions, and differences in knowledge. Dealing with these differences requires a firm footing in the shariah.

Some duaat invite to the unity of the rank and file in order to forget conflict, without defining as to whom to unify with and who to be separated from due to misguidance and deviations. On the other hand, there is one who exaggerates about the conditions, to the point that he wants people to agree with him in everything, even in his personnal ijtihad and his own opinions. And if anybody disagrees with him, he turns away from him, takes the attitude of resistance towards him, and becomes careless and disrespectful to him! Justice is accepting the difference in that in which difference is permissible. Like the means of dawa, secondary matters, those rulings in which scholars of the past differed..., that which is based on the shariah ijtihad in understanding of the texts, not simply on desires. As for leniency towards the people of innovation concerning 'aqeedah, and fundamental deviations under the pretext of unifying the ranks, this is a false procedure that does not relate to reason nor to the shar'. As for asking people to agree in everything, and not to differ in anything at all, this is impossible and unreal.


Dawah Techniques Guide

1. Your aim in da'wah

The aim of discussion in Islam is to convey the message; it’s not your duty to guide the hearts.

This means you need to make your point to show why Islam is convincing, the truth. If they aren’t convinced by your argument, you bring another forward which is based on what you think will convince them. This might be based on what category of people they’re from i.e. agnostics, Christians etc

. therefore someone who understands the concept of Prophecies (i.e. a Christian) and is amazed by them will find them more acceptable as a source of discussion or proof compared to someone who feels that social reform is extremely important in people’s lives. You would discuss with the person that which interests them and may draw them closer to Allah.

2. You control the discussion

Sometimes, you can take the discussion to your advantage and discuss a topic which is well known to you (which convinced you of Islam to a high level), and may not be well known to them. i.e. discussing Prophecies with an agnostic may be more powerful in this case (because its likely that this agnostic has never come across this field of knowledge before and therefore is at your mercy since you have the upper hand of knowledge on this issue.) This is sometimes an advantage for you, especially if you know that this person won’t want to benefit from your call, because it’s a new field of knowledge for them, so the first person they have to hear this knowledge off is someone who has a lot of evidence to support what they say. Then it can either go 2 ways; where they either accept the truth of what is said, or reject it based on arrogance. Again, your duty is only to clearly convey the message.

3. Control your mind, don't let them control yours for you

When you discuss, psychologically tell yourself it’s a discussion, and not debate. This might relax you – especially if you hate confrontation. It’s all about the mind, if you can stay cool and patient during discussion, then you can achieve a lot insha Allah. As Allah informs those who fight in His cause, that be patient – because you are seeking His reward (through this deed of yours), whereas they have no hope for reward from Him (and are in fact wasting their life away which they find so precious.)

So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers. If a wound has touched you, be sure a similar wound has touched the others. And so are the days (good and not so good), We give to men by turns, that Allâh may test those who believe...[Quran Aal Imraan 3:139-140]

If you know you do not have enough knowledge on a certain field, then don’t discuss it, and if the person you’re discussing with asks you about it – you tell the truth, that you really don’t know much about that field of knowledge. This allows the other person to see you in a positive light [i.e. that you’re not arrogant, and that you’re being truthful, even slightly personal – which will relieve some pressure off them too, so they feel that if they don’t know something – they too can say ‘I don’t know’.] This will further relax both people in the discussion, relieve tension, and make them have respect for each other – making both people feel that its just discussion, not debate.

4. The general principles in Islam are your defense

In many discussions, anti Islamic people may quote certain ahadith which are specific due to a certain scenario. You do not know every single hadith off by heart, nor do you know their explanations. Before discussing with anti Islamic people, you need to have atleast a general understanding of different concepts in Islam. (This is why it’s extremely important to learn a lot before starting da’wah.) When you know these different concepts, you should read the evidences which support what has been stated since these will be extremely useful for you in future discussions. Once you know the true Islamic stance on these issues – if someone does quote a certain narration which is slightly different to the general principles which are firmly grounded in Islam – you simply convey the general position of Islam on the issue without commenting on the specific narration itself. (i.e. a good example is the concept of slavery in Islam, we know that there is such a MASSIVE collection of evidences from Qur’an & Sunnah in support of freeing slaves [the collection of Sahih Al Bukhari has a whole book on this topic of freeing slaves – (book 46)!] - so you tell the person that even if there is a specific narration which may contradict this general rule, it is based on some specific reason which I may be unaware of. And that they should accept the general rule presently (due to the great amount of evidences in support of it) – until you can find the explanation for that specific narration.

5. Haters' - how to handle them

There’s some debaters’ that you fall into a debate with, and you really hate their attitude. They really don’t want to learn and only want to stick their head into your conversations where it doesn’t belong. Or they continuously raise a point which you’ve already refuted. The best thing to do with them is to first ignore them, then after that you tell the people surrounding you to ignore him – especially if you know that they are on your side (i.e. they might be a Muslim audience or the group simply recognise that you’ve given a satisfactory response which the other person keeps ignoring.) If you ignore them well, or these people listen to you in ignoring him, it gives you a morale boost and it shames the other person because they’re not getting the attention they want.

However, this works well if the other person isn’t raising good points. Obviously, you’ll need to respond to these points and give answers to fill in all the missing gaps – the best thing to do is to see how the other person thinks like and give them a response to a response which they themselves were likely to give to you. I.e. be 1 step ahead of them. You should also ask other knowledgeable Muslims about certain things which you are unsure of because they might have seen another evidence or know an answer from a different viewpoint.

Once you’ve given a satisfactory response, the person may still use that argument because they don’t want to accept what you’ve just said, or they just feel that they’ve got a strong argument. But you’ve refuted it or atleast clarified it. You can’t guide their heart, so they might not accept what you’ve stated. However, due to this firm evidence which you’ve established – you make du’a for their guidance, and be patient, maybe even clarifying your response to explain to them what you’ve just said. However – if they’re arrogant, they will reject this, maybe they’ll reply back with something that isn’t based on any real substance i.e. they might claim something which isn’t based on any proof but is based on their assumptions only [whereas they claim to follow ‘proof’ from everything you say – a sign of double standards.]. These people need to be shouted at, and yeah I really mean that. You’ve done all you can and they won’t listen, its like their dumb, deaf and blind – tell them this, and ask them what the point of the discussion is if they don’t even want to hear your answers or benefit from them? ‘I thought you were intelligent? If you’re really after the truth, then why what is it that doesn’t make sense to you? I’ve even answered your questions perfectly well, so whats stopping you from realising the truth of what I’m saying?’ Make them reflect on what they’re actually doing.

If you know the person likes fighting and arguing, then don’t use this above technique. However, if you know this person uses logic a lot in support of their arguments, then this will make them think. They wont even know how to respond to it, because when normal discussion/debate is based on arguments which are logical, your statements are based on sincerety for them, emotion (which plays a huge part in people accepting certain beliefs [not just logical understandings as some say]) and even a conclusion/summarisation of your discussion. There’s too much information packed in these final statements of yours which can allow them to be more open minded to your replies, or it silences them, or it can even make them frustrated(which wont be justified – because you’ve answered as well as you can.)

This will then allow a totally new discussion to begin once again with them being either; open minded, silent [in which the debate will end], or them replying back angrily [but you will have shown that you are infact not guilty because you have justified your arguments, and therefore if they are not open minded to accept the truth of what you have stated – you are leaving the discussion.]


6. Learn, learn, learn!

You have to learn the topic you are going to discuss. This will give you a background on what you're going to be discussing. If you don't have a general idea about what you're discussing, you're going to lose. Why? Because even someone replied back to you in with a false argument, how will you know they're wrong?? Knowledge defeats ignorance.

7. Speak in a way to show you're a professional.

a. So if you're talking to an atheist, you should not use words which make you seem unprofessional. I.e. don't use the word 'chance', but instead use the word 'probability'.

So don't say; "This couldn't have happened by chance."

Instead say "The probability of this happening is really low."
This makes you sound more professional, because just when atheists hear you say the word 'chance', they find out that you're not a professional in that field. By using a professional word, you've shown you have knowledge.

b. Don't use words like 'faith' unless its necessary. Emaan is translated as 'faith', a word which many Muslims - due to copying Christians - use. It's saddening, because Emaan can be better translated as a Contract (Amaanah), or Belief.

So don't say, "I have faith that...".

Instead say; "I have belief that...".

What difference does it make?

Islam isn't purely blind faith, rather - we believe our religion based on truths. Because these truths make sense to us, so we have faith that the other concepts are also real. Because Islam is logically convincing over all other ways of life, I have belief that it is the truth, and therefore I have faith in the unseen [i.e. Judgment Day, Paradise, Hell etc].


Written by br. Qatada from Islamic-Life

Justice with the Enemy and Friend

Quite often, if one's friends are mentioned to him he speaks well of them, even if he knows that they don't deserve such tribute.  Whereas when his enemies are mentioned to him, he sharply censures them even when he knows that what he is saying is false.

Can the daai'ya point out defects that exist in his associates, those who may follow the same way and methodology as him!?

Or even his partner in any particular task?! Can he truthfully show appreciation towards a person whom he disagrees with in some matters? If he can do this, then he has fulfilled justice in this area. 

But most people show injustice towards their antagonists by rebuking them for what cannot be ascribed to them.  On the other hand, they show injustice towards their friends by showing them appreciation that they do not deserve…and even if this appears to be a manifestation of love and appreciation, it is not.  For in reality it is degradation and tyranny. 

Therefore when one shows you appreciation which you don't deserve, he has indeed humiliated you.  This is because if people who are expecting this quality from you cannot find it, then they are apt to censure you because you do not have it. 

Allah ta`ala ordered us to behave justly, even with enemies. "..And do not let hatred cause you to act unjustly, behave justly, that is nearer to piety." (Surat al-Maida:8) 

Unfortunately, even if we admit this lesson in theory, we quickly forget it in practice.  We find ourselves neglecting a person, being unconcerned about him, paying no attention to him, and so often looking at his few bad qualities, while at the same time forgetting his many good qualities or vice-versa.  No, but the matter is even worse!  In fact more often we forget his many good qualities and capitalize on his few bad qualifies.  We forget the shari`ah rule, "If the water is two jugs worth, it does not hold impurity!" [From a hadeeth narrated by Ahmad and the compilers of the Sunan, and it was authenticated by al-Tahawi, and Ibn Khuzaima and Ibn Hibaan and al-Dhababi, Nawawi and Ibn Hajr. See Irwa at- Ghaleel]


From "Moral Code of the Daa`iya" by Shaykh Salman al-`Awdah 


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1. Humbleness is to know the value of oneself:

To avoid pride, or disregarding the truth and underestimating people. As the Prophet sallallahu `alaihi wa sallam said, according to Muslim and others, "Al-Kibr is rejecting the truth and looking down upon people" [Muslim, Tirmidhi and Abu Dawud]. Humbleness is for one who is important and significant and he fears to gain notoriety or to become too great among 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 is lofty." We don't say to an ordinary person, "Humble yourself." But it is said to him, "Know the value of yourself, and do not place it in the wrong place!"

It was narrated by al-Khattabi in al-Uzlah that Imaam `Abdullah bin al-Mubaarak came to Khuraassaan [in Persia] and went to a person who was known for his zuhd and wara' [asceticism and cautiousness in piety], so when he entered where the man was, he (the man) did not turn around nor give him any consideration at all. When 'Abdullah bin al-Mubaarak left, some of the people who were inside with the man said to him, "Don't you know who that was?!" He said, "No," He was told, "This is the 'Amir of the believers...this is... this is... this is... `Abdullah bin al-Mubaarak." So the man was astonished and came out to Ibn al-Mubaarak in a hurry apologizing and absolving himself from what happened, saying, "O Abu 'Abd al-Rahmaan! Forgive me and advise me!" Ibn al-Mubaarak said, "Yes... whenever you come out of your house and see someone, assume that he is better than you!" He knew that the man was conceited. When Ibn al-Mubaarak inquired as to what the man's profession was, he found out that he was a weaver!! [See comments of adh-Dhahabi in aI-Mizaan concerning Waasil bin Ata'a]. Therefore, this educated Imam noticed that this mutazahid (devoted pious person) possessed a kind of arrogance, conceitedness and feeling of superiority over others.

This disease sometimes envelops pious people; this is why he offered advice that was easy for him. Many times we find this characteristic in some of the pious people, as well as some of the duaat. But when it reaches the small students who misbehave with their shaykhs, scholars and teachers this really hurts inside! There is no objection if you differ in opinion or judgement with a scholar or a daai'ya as long as you are qualified to do so.

The problem occurs when this difference of opinion becomes a destructive element to the scholar's dignity, diminishes his value, disregards and disrespects him. This may be accepted from the common people, or from the people of innovation and misguidance, but it is not allowed in any circumstance for Ahl-As Sunnah and from the students of `Ilm al-Shariyyah. Surely the scholars of Ahl as Sunnah wal Jamaa'ah in particular, are requested to call for that which is good and to forbid the forbidden, as well as to take into consideration the prominent people... if they are disappointed by the closest people to them, then they are not expected to react in the same manner.

Therefore one of them is like a brave knight who is only supported by women! That is, if the Ahl as Sunnah protected their scholars' honor, and knew their value, and encircled them, they could have carried the duty of calling for that which is good and forbidding the forbidden in the correct way. But when a scholar is disappointed from among his own circles, he can't say anything. How sad it is that some people of innovation on the contrary reached the point that they even grant their shaykhs and masters some kind of sanctity, blindly follow behind them.

This is in reality a kind of slavery and dissolution of the follower into the followed. This is the practice of the Batiniyya groups through the ages, in such a manner that it conditions its individuals to give a certain degree of al-`isma (protection from error) to their leaders and Imams.

Even the Mu`atazila, the ones who practice "rationalism" and almost have no place for emotions... one of their poets said about their Shaykh Waasil bin Ata'a, "He has, behind the sea of China to it's farthest parts, and in every place behind the barbarians, men (duaat) whose leader is not weakened by the irony of a tyrant... nor by the plot of a deceiver ... They are the people of Allah's religion in every place, and the lords of its fatawa and the science of dispute." And the people of the Sunnah are worthier of evaluation and respect of their scholars.

There is no good in a nation where the young do not respect the older, and the older do not have mercy on the younger. It is from the humbleness, from knowing the self value that the young beginner should not look at himself as a rival to this or that scholar, and say, "They are men... and we are men"!! As a matter of fact, manhood differs, that is, the description of manhood in the Noble Qur'an was addressed in a form of glorification in many places:

" it are men who love that they should be purified…" (Surat al-Tawba:108)


"In houses which Allah has ordered to be raised, and that His name may be remembered therein; they glorify Him in the mornings and the evenings. Men whom neither merchandise nor trade divert from the remembrance of Allah and keeping to prayer and giving zakah. They fear a day in which the hearts and eyes will [fearfully] turn about..." (Surat al-Nur: 36-37)

Manhood also refers only to masculinity in other places "And that men from among people used to seek refuge with men from among jinn..." (Surat al-Jinn:6) Therefore, men are not all the same.


2. 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. Faults that may have come to light when seeking advice, or correction. In reality this is what is called jealousy. It is amazing that the daa`iya becomes jealous about the gathering of a thousand or two at a meeting of knowledge or da`wah but he will not have any kind of reaction if he heard that twenty of thirty thousand people attended a concert or a sports event. By Allah, this is sad, for even if you were not pleased with your brother about something, it should be sufficient for you that he is calling to Allah ta`ala and teaching people the Deen and is sincere in general. In fact, he may even be correct in some of the things that you criticized him about.


3. 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 have a better heart 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 riyaa' 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 be the cause of forgiveness of his sins.

According to Jundub, may Allah be pleased with him, the Messenger of Allah a mentioned that a man said, "By Allah, Allah will not forgive so-and-so," and that Allah Ta`ala said, "Who is swearing by Me that I will not forgive so-and-so? I surely have forgiven so-and-so and nullified your deed" [Muslim].

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 perform 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`wah which will hopefully be the cause of his acceptance and remembrance.


4. 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, "Allah only accepts from those who have taqwa." (Surat al-Maida: 27) This is why some of the Salaf said, "If I knew that Allah accepted one tasbeeh from me, I would have wished to die right now!"


5. Humbleness is that, when you are advised, if Shaytaan calls you to reject the advice, you must negate him:

Because the purpose of advice is that your brother points out the defects that you have. As for he who Allah ta`ala has protected, if he finds one who will advise him and show him his defects, he'll overcome his nafs, accept from him, thank and make du`aa for him. This is why He sallallahu `alaihi wa sallam said, "Al-Kibr is rejecting the truth and despising the people" [Muslim, Tirmidhi, and Abu Dawud]. 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 somebody 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. Here he is, The 'Amir of the Believers `Umar, may Allah be pleased with him, raising the flag and lifting the motto,

"May Allah have mercy on a person who informed us of our defects."


From "Moral Code of the Daa`iya" by Shaykh Salman al-`Awdah


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"O You who believe! Have taqwa with Allah, and be among the truthful." (Surat al- Tawbah:119)

Many people understand truthfulness to mean truthfulness of the tongue through speech alone. In reality, truthfulness is a vast curriculum. It is as much one of the characteristics of the Muslim's personality both outward and inward, as it is his speech and action. From it are the following:


A. Truthfulness in conveying the Religion:

That is, one must profess the correct belief built upon truthfulness with Allah Azza wa Jall, not upon hypocrisy, deceit and patronization. This is why truthfulness is mentioned in the Qur’an as the opposite of hypocrisy. "That Allah may reward the truthful for their truth, and punish the hypocrites if He wills, or turn mercifully towards them..." (Surat al-Ahzaab:64).

Therefore, it is necessary to posses the outward Islam with the inward Imaan; it is necessary to have the correct belief in Allah, the Last Day, the Angels, the Books, and the Messengers. The outward guidance must conform to the inward guidance.

Here, is one of the hidden plots of shaytaan who inspires the daa`iya to neglect some of the outward good deeds under the pretense that his inner reality is not the same. So he avoids this in order to avoid deceiving the people! This is a huge mistake. The good deed which you perform outwardly is so because of the righteousness and truthfulness in your heart as long as you do not do it for riyaa' [show], reputation or in order to deceive the believers.


B. Truthfulness in speech:

Truthfulness in speech expresses a dignified personality, manhood, insight and generosity. No one would resort to lies unless he has a wicked nature, a wicked nafs [self], and a weak personality. A good-natured individual denounces lie and rebukes it, which is why all of the [previous revelations] agreed upon the prohibition and admonition of lie. How about the daai'ya then, can you imagine him lying!? I believe not, inshaa Allah. Some of the daai'yas may come across ambiguously by making certain statements which some people misunderstand, then later they may find out the opposite of what they misunderstood. Then they accuse him of lying. Besides, ambiguity may lead to the acceptance of some minor lies under the pretense that it is helpful!! So be cautious!

If you are in a situation that would cause you to lie, avoid doing so, and remember the words of Abu Sufyaan before Heracles when he was asked about the Messenger of Allah (peace be upon him) and he [latter narrated to Muhammad sallallahu `alaihi wa sallam], "I swear by Allah, if I was sure that they would not have transmitted a lie from me, I would have lied about you." [Bukhari] This man, who was an idolater at the time, avoided lying out of fear that his lying would be transmitted, or that he would be insulted some day because of it. Re avoided lying even though he needed to do so We know that the honor of today's duaat [pl. of daai iya] has become a target for a barrage of arrows, and this is why it is necessary for the daa'iya to close the door before the foul wind comes in, so that he can be safe!


C. Truthfulness in deeds:

Meaning that a person's deeds have to be purely for Allah Ta'alawithout riyaa' or seeking good reputation, "Whoever hopes to meet his Lord, he should do good deeds, and not join any one in the worship of His Lord." and "...that He may try you; which of you is the best in deeds." (Surat alKahf:11 and Mulk 2)

Fudail bin Ayaad commented that, "Which one of you is the best in deeds" means 'most sincere and pertinent.' He was asked, "O father of Ah! What is most sincere and pertinent?" He said, "If the deed is sincere and not pertinent it won't be accepted, and if it is pertinent and not sincere, it won't be accepted. It will not be accepted until it is sincere and pertinent!" Included among the subject of truthfulness in deeds is, possessing clarity and avoiding obscurity or ambiguity. It was reported upon the authority of Abu Dawud and Nisaa'ee that after a confrontation with a man, when the companions refrained from standing up for him peace be upon him he rebuked them, so they said, "O Messenger of Allah, we don't know what is in your nafs, couldn't you signal us with your eye?" He (sallallahu `alaihi wa sallam) said, "It is not becoming of a Prophet that he have a deceiving eye!!" [Abu Dawud, Nisaa'ee, Hakim, Ahmad from the hadeeth of Anas in which it is, "A Prophet does not wink."]

Tirmidhi reported that 'Abdullah bin Salaam, may Allah be pleased with him, said "When the Prophet, sallallahu `alaihi wa sallam, came to Madina the people came out and said, 'The Messenger of Allah has come! The Messenger of Allah has come! The Messenger of Allah has come!' So I came forward among the people to look at him (sallallahu `alaihi wa sallam), and when I beheld his face I knew that his face wasn't the face of a liar. And the first thing that he (sallallahu `alaihi wa sallam) said was, "O People! Spread the salaam, and serve the food, and pray while the people are asleep, you will enter Jannah peacefully." [Ahmad, Tirmidhi and Ibn Majah.]

The truthfulness of the Messenger of Allah (peace be upon him) spread from his heart to his the extremities, it became manifest in his honorable face...(peace be upon him). Everyone who beheld his bright vision saw truthfulness and was assured that his face was absolutely not the face of a liar!! We are in need for the type of duaat who transmit truthfulness with their speech and deeds so much so that truthfulness becomes a natural disposition swimming through their veins, emerging through their outward behavior, so that when the people see them they say, "These are not the faces of liars!" We are also in need of duaat who are beautified with moral excellence, who stay away from selfishness and agitation, who persevere through their tranquility, who are moderate in their manner of speaking in all circumstances in such a way that the people are able to look at their characteristics and say, "These are the characteristics of Prophets!"

Surely truthfulness in carrying our dawa is a cause for people to accept our religion, and we should not be like the actor on the stage who shows the people the opposite of what he really is. In this case, the reality of such a daa'iya is quickly revealed and the people rush away from him.

It was reported that one of the Salaf [pious predecessors] used to affect people and bring them to tears while admonishing them, to the point that you could hear them crying loudly. Yet someone else may have given a better speech in the same gathering and may have been more knowledgeable, but he could not affect their hearts nor bring them to tears! So his son asked him about this one day and his response was, "The weeping of the mother who lost her beloved is not like the weeping of the one who is paid to do so."


Therefore the first mean for the success of the daai'ya is: His truthfulness in carrying his dawa, his seriousness in it and truthfulness in words and deeds must be his method and characteristic of him. Elegant sweet words are not most important - even if they are required - more important is truthfulness, that he is in harmony with himself, and his speech comes from the heart.

Long ago it was said:

"If a word comes from the heart it will land in the heart... and if it comes from the tongue it will not even pass the ears!!
From "Moral Code of the Daa`iya" by Shaykh Salman al-`Awdah  
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How to Deal with Aggressive and Abusive People?

Especially in the Cyberspace, we go through many situations like this where we have to interact/discuss/debate with aggressive people who have no problem whatsoever in using the worst of manners in debate. So how to deal with such people? 

1) Whenever in debate, ALWAYS have your trust in Allah that you will win. So when you writing down your points, tell Allah (even though He knows) that you're doing it for His sake, so that He should help you in this. This confidence is so important because most of the time its just a debate on who's got the stronger mindset (psyche.) Since you have trust in Allah, confidence that you're on the truth, and since you expect reward from Him - then you should be strong and patient.

2) I always try to think of what the persons thinking, try to make myself a few steps ahead of them when i'm writing up my response.

If they swearing or being abusive, I try to treat them with some slight respect[especially if they treat you with respect], but i focus more on telling them that they're acting like a kid if they are acting like one - and that they should be more like an adult, (i say this in a mature way without being abusive, so they feel like they should actually not be abusive.)

4) If they swear too much, and don't benefit from that mature respect idea, then I just ignore them, and tell everyone else in the debate to ignore them aswell. I tell everyone clearly, infront of that persons face 'ignore the person, they're acting like a kid' - and since the person just wants attention anyway, by everyone ignoring them - they either shut up or they start to treat everyone with abit more respect.

However - if everyone else isn't on that same level of respect and they're all abusive, the best thing to do is just to leave them since you can't really benefit them while they're like that. But before leaving them, i usually leave a useful or reliable link behind incase someone from among them does feel like wanting to learn (but can't due to peer pressure.)

5) Don't play by his/her rules: An irrational response can throw people off guard and cool the situation. People probably expect you to react a certain way. A person can be angry or insulting for many reasons. Try to figure out what it is they expect you to do or what their intention was and react in a different way. Not reacting that way might stop them acting the way they were. Not playing can be done by not replying to the opponent directly, but instead to what you suspect is the underlying cause of what he says. However don't overdo it so it doesn't become "avoiding" the issue.
An example of not playing by the rules out of a different situation every guy probably has great fear for the question:
Wife: Do I look fat in these clothes?
Husband: I'm sorry if I didn't give you enough attention lately but you know I love you, right?

Chances are she'll smile and walk away.

6) Stay defensive: By this I mean rather then attacking this person's views simply acknowledge his right to have his view, and then go on to stating that you have a different view and invite him to attack your view. The reason for this is that attacking his views will probably enrage him/her even more.

Atheists says: God doesn't exist
Wrong answer: No you're wrong, he does exist and I'll show you why you're wrong!
Right answer: Well you're entitled to your beliefs, but I belief he does exist, could you show me why I'm wrong?

7) Reply with questions as much as possible: I believe you can make any point simply be asking questions. Although the technique is difficult and time-consuming, you protect yourself from aggression, and rather then convincing a person by defeating his logic, you allow him to make the logical conclusion on his own terms by leading him to it. this is especially so for logical flaws. Rather then exposing them, simply question them.

Example: rather then saying: "You're wrong that's a sweeping generalization!"
say: "Are you sure that if some have that characteristic that all have it then?"

8) Rationize your wins: Don't try to defeat every thing he says, try to agree with as much things as possible. When he says something that is right, tell him explicitly: "yes, that is true". When he says something that is wrong don't go into it unless it's important, stick to the main issue.

9) Use humor: When you attempt to diffuse a situation with humor, make sure it's not at your opponent's expense for that would probably fuel him even more. Instead use something that you think he'll be able to laugh with to (something off topic). It doesn't even have to be really witty, just something that shows you have good intentions. If the tension is strong people might even laugh at a lame joke since they will be relieved that the tension dropped a bit. Just remember nothing directed at your opponent or nothing that can be interpreter as provocation


10) Be Always proud of yourself: You got the honor of being Muslim and guided by Allah Azza Wa Jal, so don't lower yourself to their level where many filthy disgusting words are using, instead make yourself above that by showing them the best of manners that any Muslim should have.


11) Don't give up your coolness: Because even if you couldn't see its effect in public, they will feel ashamed of themselves that they were acting like kids and only insult. People who are participating in the same debate or discussion will start losing the interest in listening to kids' mumbling.


12) Remember also, that the above tips are not only for debating with non-Muslims, but also with some Muslims who oppose you in opinions.

Quoted from here with some additions and modifications

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Who Can Make Dawah? "Calling to Allah"

Is da’wah (calling) to Allâh obligatory upon every Muslim man and woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to do da’wah to Allâh?

Shaykh ibn al-’Uthaymîn - hafidhahullâh - replied:

“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person - as long as he has certain knowledge of the issue at hand. The Prophet sallallâhu alayhi wa sallam said: “Convey from me, even if it is one verse. [1] So it is not a condition upon the dâ’î (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.

Thus, we see that some of the brothers who call to Allâh, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allâh has not prohibited, whilst making obligatory that which Allâh has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allâh has made harâm (unlawful) is like prohibiting what Allâh has made halâl (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it harâm. Allâh - the Most High - says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allâh. Indeed, those who invent lies against Allâh will never prosper.” [2] As for the lay person, then he must not call to Allâh if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allâh - the Most High -: “Say: This is my path. I call to Allâh upon sure knowledge.” [3] So it is a must to call to Allâh upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it - if it is good, or forbid it - if it is evil.

So the callers to Allâh must start with knowledge. Whosoever calls to Allâh without knowledge, then such a person will cause greater harm than good - as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” [4]


What is the difference between a Scholar and a dâ’î?

“The difference between the Scholar and the dâ’î is clear. The dâ’î is one who strives to convey the message of the Sharî’ah to the servants of Allâh. He calls them to it, sometimes by means of targhîb and tarhîb (persuasion and deterring).

The Scholar is one to whom Allâh has given knowledge and who may or may not be a dâ’î. However, if the Scholar is not a dâ’î., then he is extremely deficient in his knowledge and is not a complete inheritor of the Messenger of Allâh sallallâhu alayhi wa sallam. This is because the Prophets - may Allâh’s peace be upon them all - did not bequeath the dirham or dînâr as inheritance, but they bequeathed knowledge - as the Prophet sallallâhu alayhi wa sallam said: “Indeed, the Scholars are the inheritors of the Prophets and indeed the Prophets do not leave behind them the dînâr or the dirham as inheritance, they leave only knowledge behind as inheritance. So whosoever acquires it, acquires a huge fortune. [ 5] Consequently. whosoever acquires knowledge and calls to Allâh. then such a person has truly inherited from the inheritance of the Prophets - in proportion to what he establishes and implements of their prescribed laws.

As for the saying of some of the people that it is permissible to become a dâ’î without knowledge, then if they mean a dâ’î without a huge amount of knowledge, able to give fatâwâ (legal verdicts and judgements), explain and deduce issues from their proofs - then it is possible to accept this saying. However, if they mean a dâ’î not having knowledge what to do da’wah with, nor having knowledge what to do daw’ah too - then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the good achieved - as is witnessed!” [6]



1. Related by al-Bukhârî (no.3461) from ’Abdullâh ibn ’Amr radiallâhu ’anhu.
2. Sûrah Nahl 16:116-117
3. Sûrah Yûsuf 12:108
4. As-Sahwatul-Islâmiyyah (pp.75-76) of Shaykh lbn al-’Uthaymîn.
5. Hasan: Related by Abû Dâwûd (no.3641), and Ibn Majah (no.223), from Abûd-Darda radiallâhu ’anhu. It was authenticated by Shaykh al-Albânî in his checking to Sharhus-Sunnah (1/276).
6. As-Sahwatul-Islâmiyyah (pp.76-77) of Shaykh Ibn al-’Uthaymîn.



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How to Give Dawah to Muslims?

Many people may misunderstood the term "Dawah" that it only means calling non-Muslims to Islam. Actually it means calling people in general to the way of Allah.Whether they were Muslims or non-Muslims. There are some non-practicing Muslims who are just carrying the label Muslim with having no idea what Islam is. There are also those good Muslims who is doing their best to be good Muslims but still fall in mistakes due to their lack of knowledge. In both types, Dawah need to reach those Muslims to help them get through their life and be good Muslim. 

So the following tips will help us in how we deal with our Muslims brethren:

Make a sincere effort to get to know them first so that you can develop a trusting relationship. This effort will help you understand the reason why they might not be practising and also encourage them to listen to your wisdom about why they should be more practising.

Invite them to outings with other practising Muslims

• Give advice in the best Islamic manner and when appropriate. Although it is the duty for a Muslim to advice another Muslim, if it is not done in the proper way, then it can lead to a negative outcome.

For example, Hasan and Hussein (May Allah be pleased with them), grandchildren of Rasoolallah (peace be upon him) once saw an old man doing Wudu incorrectly. Though very young, they were very perturbed and talked amongst themselves on how to best correct their elder without disrespect. So, they decided to tell the old man that they were having a contest between them on who could do Wudu in the best way and ask him to be their judge. The man agreed and so both of them proceeded to do Wudu exactly in the same, correct way. The old man, realized his mistake and said," You both are correct." SubhanAllah!

Be sympathetic, patient and not judgemental: a negative and intolerant attitude will lead to ineffective Da’wah.

Realise that just because they are Muslim does not mean they have enough knowledge therefore it is our duty to raise awareness and knowledge.

Present Halal alternatives to them during times when there is a lot of temptation around them, for example during Freshers’ Week, Valentine’s Day, holidays etc.

• Remember that we all can learn something from others, whether they are non-Muslims or not-practising Muslims, therefore be aware that your relationship with them can also teach you something, a thought which will Insha’Allah keep us humble and steadfast. So don't show any kind of superiority to them if you think that you are more knowledgeable or a better Muslim, Allah only knows us and he alone is the one who judge us

Make Dua for them;The prophet (peace be upon him) said:

“The quickest prayer to be answered is a man’s supplication for his brother in his absence.” [Sahih Bukhari]


Taken from here with some modifications

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Why Dawah is Difficult Sometimes?

Effort has been made to outline few reasons why a person might find it difficult to do Da’wah. If you agree with some of them then do not worry, you are not alone. Often when thinking of doing Da’wah, a person can start worrying about many things due to the whispers of the Satan or the weakness of the Nafs.

Insha’Allah, with every point there is advice on how to deal with it so that the reader can learn from it and overcome this.

1. Disappointed as you want to see immediate results; Something which is not always possible. A Da’ee should be patient and comfortable with the thought that they are here merely to pass the message. He/she are not required to achieve victory for the Islamic reality, for its realization depends upon the decree of Allah (Subhanahu Wa Ta'alaa). At the end, we are just calling and inviting to Allah, the invitation itself might be accepted or might be not. So your ultimate goal should be seeking the reward from Allah.


2. Don’t think you have enough knowledge. "Convey from me, even one verse." [Sahih Bukhari]. As we will all be judged according to our knowledge, we should make effort to relate what we know. If you want to stand at a Da’wah stall, however do not feel you have enough knowledge; possibly it would be wise to be at the stall with someone who knows more. This way you can avoid uncomfortable situations and also gain knowledge from the learned person.


3. Too shy to talk - “I would rather jump into the pool with my clothes on”
If you sincerely want to talk about Islam with someone, Allah (Subhanahu Wa Ta'alaa) will aid you towards this. Start supplicating to Allah (Subhanahu Wa Ta'alaa) to help you. The supplication from the Noble Qur’an is ideal for this situation:
“O my Lord! Expand my breast for me, And make my affair easy to me, And loose the knot from my tongue (That) they may understand my word” (Al-Qur’an 25-28).

4. They won't revert so what’s the point!
As a Muslim, we should always live in faith of Allah's (Subhanahu Wa Ta'alaa) Mercy on us and his creation.

5. People might think that I am strange or old-fashioned because I am talking about religion. The reader should really analyse themselves if think this is the case as this thought can only stem from not being proud of being a Muslim in a non-Muslim society or not really understanding the wisdom behind some of its practices. The religion makes sense therefore when you communicate it in the right way to people; instead of thinking that you are ‘strange’ they will actually be in awe of your belief.

6. I need to work on myself first before I start calling to the non-Muslims. Anas relates that “We asked the Prophet, ‘O Messenger of Allah, shouldn’t we refrain from calling others to goodness if we don’t practice all good things ourselves, and shouldn’t we refrain from forbidding wrong things until we ourselves have obtained from all the bad?’. ‘No’, he replies, ‘you should call others to goodness even if you don’t do all good, and you should forbid bad things even if you don’t abstain from all of them yourselves.’” [Al-Tabarani]

Once you overcome the initial stages of wondering what people will say and what you feel are your own limitations, Insha’Allah this experience may increase your Imaan and make you feel more comfortable and proud of your own identity.



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Etiquette of Dawah, How to present yourself?

Remember to…

  •  Be polite and responsive. Give people what they need and when they ask for it.
  •  Be modest but confident.
  •  Be interactive. Ask questions to gauge understanding. Listen as we as talk.
  •  Position yourself at the person’s level; stand up if they are standing or sit down if they are sitting
  •  Dress modestly and (if possible) in an Islamic dress
  •  Smile


“Call to the way of your Lord with wisdom and fair preaching and argue with them in a way that is better” (Al-Qur’an 16:125)

  • Study the Qur’an and Sunnah regularly.
  • Always supplicate to Allah (Subhanahu Wa Ta'alaa) for the success of the Da’wah, and for yours and others guidance.
  • Give information in a simple convincing manner and take account of the background.
  • Concentrate on the basics and avoid detail and differences of opinion.
  • Avoid terms unfamiliar to non-Muslims as this will just confuse.
  • Be aware of contemporary issues.
  • Be a role model:
* Read the situation
* Be sincere. Do not says things about Islam that do not exist.
* Lead the conversation
* Ensure you have good manners. For example when talking to someone stand up if they are standing or encourage them to sit down with you if there is a seat there.
* Have Sabr (patience); “So be patient (O Muhammad SAW). Verily, the Promise of Allah (SWT) is true, and let not those who have no certainty of faith, discourage you from conveying Allah (SWT)’s Message (which you are obliged to convey).” (Al-Qur’an 30:60)


  • Contradict yourself. You don’t have to have an answer for everything. So be honest to defer replies until you find out properly.
  • Waste time in useless arguments. Be aware when others are keeping you away from better use of your time.
  • Get discouraged by attacks on Islam. This is the very nature of conflict between truth and falsehood.
  • Answer a question without being certain about it. Take the person’s email and tell them you will get back to them with the response to their question after asking someone more knowledgeable.
  • Don’t criticise or personalize.
  • Don’t raise your voice.
  • Don’t be aggressive.
  • Don’t break your promises.
  • Don’t lie about anything and compromise your beliefs.
  • Don’t have a useless argument.

Basic Knowledge of a Da’ee…

  • Holds clear concept of Tawheed (Oneness of Allah (Subhanahu Wa Talaa)) and is able to explain it.
  • Able to prove the Noble Qur’an’s Divine Origin.
  • Prove Prophet Muhammad’s (peace and blessings be upon him) Prophethood.
  • Understand why Islam is a complete guidance for all walks of life. 


How Does a Learned Person Call to Allah?

An advice on how to call to Allah the people immersed in the Dunya Ibn ul Qayyim al Jawziyyah

The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continue] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, 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], endeavour to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love.

If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain]. Verily, Yahya ibn Mu`adh mentioned,

Questing for an intelligent [person] for [the affairs of] the Dunya,

Is superior to the abandonment of an ignorant [person] for it.

A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them. An ascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them.



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The Etiquette and Attributes Necessary for the Du`aat to Acquire and the Behavior Which Should Be Present in Them  

he Shaykh Abdullaah Ibn Adul Azeez Ibn Baaz(h) says:

The etiquette of the Duaat and the characteristics which are necessary for them have been explained by Allaah The mighty and Majestic in many different ayaat in different places in the Quraan.

The First of them: Sincerity

So it is Waajib upon the daaee to have Ikhlaas for the sake of Allaah The Mighty and Majestic He should not be desiring to show the people, or desiring to have a good image, nor should he desire the praises and rewards of the people. Instead the Daaee must call only to Allaah, seeking from this the Face of Allaah. He the One Free from All Imperfections says:

Say: This is my way, I call unto Allaah, with Baseerah (insight, wisdom, knowledge based on Quraan and Sunnah)

And Allaah The Mighty And Majestic says: And who is better in speech than one who invites to Allaah

So it is on you to have Ikhlaas and to only give da`wah to Allaah, and this is the most important characteristic, and a great attribute, meaning you should seek the Face of Allaah, and an abode in the Hereafter.


Second: Knowledge

To call the people to Allaah with knowledge, and not with ignorance.

Say: This is my way, I call unto Allaah with knowledge

So knowledge is a Fardh obligation in da`wah. So beware of giving da`wah while being in a state of ignorance(of what you are giving da`wah to). So ignorance destoys (the da`wah) it does not strengthen (the da`wah), and it makes corruption. not reformation and correction. O slave of Allaah, fear Allaah, and be warned of speaking about Allaah without knowledge, and do not call to anything except after having aqcuired knowledge of it, and having Baseerah into the saying of Allaah, and His Messenger. So it is upon the student of knowledge and the daaee to have the knowledge, and Baseerah about that which they are calling to, while knowing its proofs.


Third: Akhlaaq

From the Akhlaaq which are necessary to have is, O caller, is moderateness in your da`wah, and be gentle and patient in it. All the Messengers(a) were this way.

Beware of being strict and harsh in your da`wah. Be patient, and gentle (when dealing with the people). In this issue, some proofs have preceded, from them is the saying of Allaah The Mighty and Majestic:

Invite to the way of your Lord with wisdom and good instruction, and argue with them in The way that is best

And the saying of Him, the Glorified One:

So by Mercy from Allaah,(O Muhammad)you were lenient with them. And if you had been rude,and harsh in heart, they would have disbanded from about you.

And The saying of His the Most Majestic regarding Moosaa and Haaroon:

And speak to him with gentle speech that perhaps he may be reminded or fear

And in an authentic Hadeeth, the Prophet(S) said:

O Allaah, Whoever is a gaurdian over any of the affairs of my Ummaah and he is gentle with them, then be gentle with him. And whoever is a gaurdian over any of the affairs of my Ummaah, and he is harsh with them, then be harsh with him.

So it is upon you O slave of Allaah to be soft in your da`wah, and not to be harsh with the people. Do not make people turn away from the Deen because of your harshness, ignorance or similar behaviour. 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 your da`wah is directed towards. Then the people will have a better appreciation of your da`wah. So unnecasary harshness causes people to become distant, not close. And it causes seperation, not unity.

From the necessary -or Waajib- etiquette and attributes that a daaee must have is action which is in accordance to what he is giving da`wah to.

He should not call to something and then not do it himself, or call to the abandonment of something whilst doing it himself. This are the conditions of the losers. We seek Allaahs refuge from this. It is those Muminoon who who call to the truth, act upon their da`wah and hurry towards righteousness and avoid the Haraam. These are the ones who will be successful and will be rewarded. Read about the importance of Akhlaaq in Islam from here

Allaah The Mighty and Majestic says:

O you who believe, why do say that which you do not do? It is despised in the sight of Allaah that you say that which you do not do.

And Allaah The Glorified One said, in condemnation of the Jews in enjoining righteousness upon the people whilst forgetting it themselves:

Do you enjoin righteousness upon the people whilst you forget to practice it, and you recite from the Book? Have you no sense?

And it has been authentically reported on the Prophet(s) who said:

A man will be brought on the Day of Judgement and he will be thrown into Hell so that his intestines 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 (Fulaan), what happened to you? Did you not used 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 I used to prohibit you from evil, and I did it.

This will be the condition of the one who calls to Allaah, enjoining the good and prohibiting the evil, whilst acting contrary to his word, or making statements that differ with his actions. We refuge in Allaah from this! So from the most important attributes, and the greatest of its obligations is to act according to his da`wah and stay away from those things that he prohibits. The daaee should have a praiseworthy personality and an excellent behavior, while in a state of patience and calling to patience. The daaee should be sincere in his da`wah and strive in spreading goodness amongst the people, and keeping them away from falsehood. And with that he should supplicate for guidance for them(the people his is giving da`wah to). Say: May Allaah guide you, grant you the ability to accept the truth. May He help you with acceptance of the truth. (Hidaak Allaah wa faqak Allaah li qubool al Haqq Aaanak Allaah alaa qubool al Haqq). In Other words, the Da'ee should be a caller to the deen of Allah through his actions before his speech.

So from the excellent manners of a daaee is supplicating, guiding, and being patient with the harms that come with this da`wah. When the Prophet(s) was informed that the tribe of Daws was becoming disobedient, he(s) said: O Allaah guide Daws and bring them close

So the daaee should make dua for guidance and ability to accept the truth for the one he is giving da`wah to, and he should have patience and enjoin patience in it. He should not despair, of have hopelessness, 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 Allaah the Most Majestic, and Most High says:

And do not argue with the people of the Book except in a way that is good, except those who commit injustice.

So a dhaalim (one who commits injustice), who opposes the da`wah with evil and enmity, and seeks to cause harm, is to be dealt with in a different manner.

I ask Allaah the Majestic to grant us all the well being and the ability to give this da`wah with wisdom. May He correct our hearts and our actions, and that He grants us understanding of the Deen and evidence on it. Make of those who are guided, while guiding other, righteous, and teaching others righteousness. Surely He is the Most Majestic, the most Supreme, the Most Noble. And may Allaahs prayers, peace and blessings on His slave, and Messenger, and Prophet Muhammad, and on his Companions all those who follow him until the Day of Jugdement.


Quoted from here with some modifications

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