Chapter 3
Da'wah (Invitation, Propagation)
3.1 Da'wah (Invitation; Propagation) 
Daw'ah is a Prophetic tradition and heritage. It is the primary mission of all the Prophets and Messengers of Allah. The da'wah of the Prophets and the Messengers involved (a) giving good news and warning, (b) rehearsing Allah's signs to people, (c) proclaiming the Truth and inviting to Ibadah of one Ilah alone, and (d) offering sincere advice and guidance. Engaging in da'wah, in whatever capacity possible, is considered by our Prophet (p) as better than the most coveted things in this world.
We send the apostles only to give good news and to warn: so those who believe and mend (Aslaha) (their lives), --upon them shall be no fear, nor shall they grieve. [6: al-An'am: 48]And commemorate Our Servants Abraham, Isaac, and Jacob--possessors of Power and Vision(Absar). Verily We did choose them for a special (purpose) of proclaiming the Message of the Hereafter. [38: Sad: 45-46]
O Children of Adam! Whenever there come to you apostles from you, rehearsing My Signs to you, -- those who are righteous and mend (their lives),-- on them shall be no fear nor shall they grieve. [7: al-A'raf: 35]
O Apostle! proclaim the (Message) which has been sent to you from your Rabb. If you did not, you would not have fulfilled and proclaimed His Mission, and Allah will defend you from people (who mean mischief). For Allah does not guide those who reject Faith. [5: al-Maida: 70]
The Mushrikeen (polytheists) say: "If Allah had so willed, we should not have worshipped anyone (or anything) except Him--neither we nor our fathers,--nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of Apostles but to preach the Clear Message. [16: an-Nahl: 35]
I (i.e. Noah) but fulfil towards you the duties of my Rabb's mission: Sincere is my
advice to you, and I know from Allah something that you do not know. [7: al-A'raf: 62]
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Abu Hurairah (r) reported the Apostle of Allah (p) as saying: "If anyone summons others to follow right guidance, his reward will be equivalent to that of the people who follow him, without their rewards being diminished in any respect on that account; and if anyone summons others to follow error the sin of which he is guilty will be equivalent to that of the people who follow him without their sins being diminished in any respect on that account." [Sunan Abu Dawood; Vol. 3, #4592]
Since Muslims as an Ummah are responsible for carrying out the Prophetic heritage, da'wah is a fundamental duty of every Muslim. Much confusion exists among Muslims, and through them among non-Muslims, that Islam basically consists of mere rituals as indicated by so-called five pillars of Islam. However, the intent of the Prophet in identifying five pillars is not to limit Islam to the pillars, but to clarify that the Islamic way of life rests on and receives support from these pillars. To be a Muslim and lead an Islamic life indisputably involve the mission for which this Ummah exists: that is, the mission of Amr bil Ma'roof and Nahi anil Munkar. Carrying out this mission requires the foundation of those pillars, which are not the ends, but means. Thus, da'wah is an indispensable, rather integral part of a Muslim's life. Islam enjoins its followers to lift the spirit of those who are depressed or sorrowful and show the way to those who are lost on the road. How important it is to help people to seek the eternal delight of the life hereafter and show them the way to that destination!
You are the best of peoples, evolved for humankind, enjoining what is Ma'roof and forbidding what is Munkar and believing in Allah ... [3: ale-Imran: 110] Thus, have We made of you an Ummah justly balanced, that you might be witnesses over the humankind and the Messenger a witness over yourselves ... [2: al-Baqara: 143]Let there arise out of you a band of people inviting to all that is good, enjoining the Ma'roof and forbidding the Munkar: They are the ones to attain felicity. [3: ale-Imran: 104]
Who is better in speech than one who calls (people) to Allah, works righteousness, and says, "I am of those who bow in Islam?" [41: Ha-Mim Sajda or Fussilat: 33]
Say: "This is my way: I invite to Allah,-- on evidence clear as the seeing with one's eyes,--I and whoever follows me. Glory to Allah! and never will I join gods with Allah. [12: Yusuf: 108]
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Umar b. al-Khattab quoted the Prophet (p) as saying: "Help the Malhoof (sorrowful, depressed, troubled) and guide those who have lost their way." [Sunan Abu Dawood; Vol. 3, # 4799]Da'wah has two dimensions. The first one is natural to a Muslim's existence. Leading a Muslim life is one of the best ways to do da'wah. The personality and character of a Muslim ought to be a source of attraction to others. The Prophet did not present da'wah to every individual in a planned way. Many of them knew the Message he has brought. It was the winning personality of the Prophet as an embodiment of the sublime message and teaching of Islam that drew many people toward Islam. The spread of Islam in various parts of the world including south and southeast asia was largely due to the activities of Muslim traders and the migration of many Muslims from Arabia to those parts of the world.
The second one is planned and systematic. In Makkah, the Prophet himself undertook missions to do da'wah to various tribes. He did this individually when he was alone or had only a few companions. Gradually, it developed into a systematic work. In Madinah he sent Muslims to various tribes of the region as well as to other parts of the world to do da'wah work. This aspect of da'wah is an integral part of the collective existence of the Ummah.
Although there is no rigid methodology of da'wah, the Prophetic model has some essential ingredients for a planned and systematic da'wah effort. Following the Prophetic model is very important, because it is an exemplary and effective model in harmony with Islam.
We have indeed in the Rasulullah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much the dhikr (remembrance) of Allah. [33: al-Ahzab: 21]
"Our Rabb! we believe in what You have revealed and we follow the Apostle; then write us down among those who bear witness." [3: Ale-Imran: 53]Say: "If you do love Allah, follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful." [3: Ale-Imran: 31]
O Apostle! Sufficient to you is Allah, and to those who follow you among believers. [8: al-Anfal: 64]
So if they dispute with you, say: "I have submitted my whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do you (also) submit yourselves? If they do, they are in right guidance, but if they turn back, your duty is to convey the Message; and in Allah's sight are (all) His servants. [3: Ale-Imran: 20]
Ask Yourself:
Do you recognize da'wah as an integral part of your life?
Do you try to lead a Islamic way of life?
Do you participate in a systematic da'wah effort?
l
The message must be simple, clear, and unadulterated (undiluted; undistorted; unfragmented)*.Indeed, the Islamic message is very clear and simple, which is summed up in the Kalima at-Tayyibah. Muslims must mean what they proclaim, and proclaim what they believe. Islam invites people to reorganize their entire life on the foundation of Ilahiyat of Allah alone and the Risalat of the Prophet Muhammad (p). The success or failure of people in the life hereafter will directly rest on these two foundations. This is definitely not an apolitical message. It does call for changing of the leadership of society, where leadership is not imposed, but originates through direct participation of people. More will be discussed about leadership in Islam later. The entire system must be reorganized in light of Islam. It is not something to be imposed; it must evolve through the choice of people. Turning Islam into an apolitical ideology defies the Prophetic heritage, and constitutes a form of distortion or concealment of truth, knowingly or inadvertently.
Al-Qur'an, as a mercy to humanity, is a guide for people and it identifies itself as al-Bayan and al-Mubin, both meaning clear, plain, evident, or manifest. Indeed, any guidance or map must be simple and clear -- easy to understand. Any attempt to mystify the message of Qur'an conflicts with its mission. For the same reason, it is a great affront to the Qur'an when some people argue for staying away from studying Qur'an because it is difficult or confusing. It is also important to note that the Qur'an is indeed a profound source of guidance, knowledge, and understanding. Its depth is deep enough to attract and guide the most profound minds; yet, at the same time, its essential message is simple, straight-forward and free from obscurity for most.
These are verses of the Wise Book -- A Guide and Mercy to the Doers of Good. [31: Luqman: 2-3]Here is a plain statement (Byan) to people, a guidance and instruction to those who are Muttaqeen. [3: ale-Imraan: 138]
These are the Ayats of Revelation of a Qur'an that makes things clear. [15: al-Hijr: 1]
We have not instructed the (Prophet) in poetry, nor is it meet for him: This is no less than a Message and a Qur'an making things clear. [3: Ya-Sin: 69]
And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? [54: al-Qamar: 17]
So have We made the (Qur'an) easy in your own language, that with it you may give glad tidings to the righteous, and warnings to people given to contention. [19: Maryam:97]
And cover not Truth with falsehood, nor conceal the Truth when you know (what it is). [2: al-Baqara: 42]
O People of the Book! Commit no excesses in your religion: nor say of Allah except but the truth... [4: an-Nisa'a: 171]
One (Moses, a Messenger) for whom it is right to say nothing but the truth about Allah... [5: al-A'raf: 105]
Therefore, expound openly what you are commanded, and turn away from those who commit Shirk. [15: al-Hijr: 94]
Have you discovered the unobscure nature of the Qur'anic message?
Do you recognize that Islam is a complete code of life and thus cannot be
apolitical?
i Wholehearted dedication (Ikhlas) is essential.
Muslims need to dedicate themselves wholeheartedly (Ikhlas) with their persons and material resources (time and money). Da'wah as an integral part of a Muslim's life must have its share in a Muslim's time and financial resources. Ikhlas (sincere devotion, wholeheartedness, and purity of intention) is important to every Muslim, but it is absolutely essential to those who want to do da'wah work. There are several other expressions that overlap with Ikhlas. Those are: hunafa (or hanifah -- emphasizing the authenticity of belief); Ihsan (or Muhsin -- emphasizing the beneficence of the believer).
Allah has purchased of the believers their persons and their material possessions; For theirs (in return) is the Garden (of Paradise): They fight in His Cause, and slay and are slain; a promise binding on Him in truth, through the Torah, the Injil, and the Qur'an; and who is more faithful to his covenant than Allah? Then rejoice in the bargain which you have concluded: That is the achievement supreme. [9: at-Tauba: 111]O you who believe! Shall I lead you to a bargain that will save you from a grievous penalty? --
That you believe in Allah and His Apostle, and that you strive (your utmost) in the Cause of Allah, with your property and persons: That will be best for you, if you but knew! [61: as-Saff: 10-11]
And they have been commanded no more than this: to offer Ibadah to Allah with sincere devotion (to Him) being True (in Faith); to establish regular Prayer, and to practice regular Zakatl and that is the religion Right and Straigt. [98: al-Bayyinah: 5]
Verily it is We Who have revealed the Book to you in Truth: so serve Allah, offering Him sincere devotion.
Is it not to Allah that sincere devotion is due? But those who take for Awliya others than Allah (say): "We only serve them in order that they may bring us nearer to Allah."Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful. [39: az-Zumar: 2-3]
Say: "Verily, I am commanded to serve Allah with sincere devotion;
And I am commanded to be the first of those who bow to Allah in Islam." ...
Say: "It is Allah I serve, with my sincere (and exclusive) devotion." [39: az-Zumar: 11-12, 14]
Say: "My Rabb has commanded justice; and that you set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: Such as He created you in the beginning, so shall you return." [7:al-A'raf: 29]
Call you, then, upon Allah with sincere devotion to Him, even though the Unbelievers may detest it. [40: al-Mu'min: 14]
He is the Living (One): There is no Ilah but He: Call upon Him, giving Him sincere devotion. Praise be to Allah, Rabb of the Worlds. [40: al-Mu'min: 65]
"(Iblis) said: "O my Rabb! because you have put me in the wrong, I will make (wrong) fair-seeming to them on the earth, and I will put them all in the wrong,
Except Your servants among them, sincere and purified (i.e. Mukhlis, by Your grace)." [ 15: al-Hijr: 40]
But We sent aforetime, among them (apostles) to admonish them;
Then, see what was the End of those who were admonished (but heeded not),--
Except the sincere (and devoted) servants of Allah.[37: as-Saffat: 74]
Glory to Allah! (He is free) from the things they ascribe (to Him)!
Not (so do) the servants of Allah, sincere and devoted. [37: as-Saffat: 160]
Only those are believers who have believed in Allah and His Apostle, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: such are the sincere (truthful) ones. [49: al-Hujurat: 15]
Whoever submits his whole self (Muhsin) to Allah, and is a doer of good, has grasped indeed the most trustworthy hand-hold: and with Allah rests the end and decision of (all) affairs. [31: Luqman: 22]
So set your face steadily and truly to the Faith (Hanifah): (establish) Allah's handiwork according to the pattern on which He has made humankind: no change (let there be) in the work (wrought) by Allah: that is the standard Way: but most among humankind does not understand. [30: ar-Rum: 30]-----------
On the pulpit Umar bin Al-Khattab (r) said: I heard Allah's Apostle (p) saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. ..." [Sahih al-Bukhari: Vol. 1: #1; The Book of Revelation]Abu Umamah reported the Apostle of Allah (p) as saying: "If anyone loves for Allah's sake, hates for Allah's sake, gives for Allah's sake and withholds for Allah's sake, he will have perfect faith." [Sunan Abu Dawood; Vol. 3, #4664]
Ask Yourself:
Do you have a whole-hearted commitment to Islam?
Do you recognize the implications of such a commitment?
3.2 Characteristics of Da'i (inviter):
i Passionate (emanating from mercy/compassion)
A Muslim is naturally expected to be a Da'i and have a passion for it. This passion arises from mercy and compassion that characterize a Muslim's personality in a way similar to our Prophet's (p). As Allah wants us to know Him, more than in any other way, as the Most Merciful, the Most Kind, He always chose those persons as prophets who passionately cared about others. It is probably, only in this context, that the Prophet Muhammad's life showed some extremity. But even Allah's mercy exceeds His wrath. Our personality as Muslims should reflect this aspect. As believers we cherish Paradise, and Paradise is mercy of Allah. We must be a conduit of divine love and mercy for others, not just emotionally or intellectually, but also practically.
Now has come to you a Messenger from among yourselves: it grieves him that you should perish: ardently anxious is he over you: to the believers is he most kind and merciful. [9: at-Tauba: 128]You would only, perchance, fret yourself to death, following after them, in grief, if they believe not in this message. [18: al-Kahf: 6]
If their rejection is hard on your mind, yet if you were able to seek a tunnel in the ground or a ladder to the skies and bring them a sign, -- (what good?). If it were Allah's Will, He could have gathered them together to true guidance: So, be not among those who are swayed by ignorance (and impatience). [6: al-An'aam: 35]
Say: "To whom belongs all that is in the heavens and on earth?" Say: "To Allah. He has inscribed for Himself (the rule of) Mercy. That He will gather you together for the Day of Judgment, there is no doubt whatever... [6: al-An'am: 12]
When those come to you who believe in Our Signs, say: "Peace be on you: Your Rabb has inscribed for Himself (the rule of) Mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amended (his conduct), lo! He is Oft-forgiving, Most Merciful. [6: al-An'am: 54]
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Narrated Abu Hurairah: "When Allah had created the creation, He wrote a Book (kept) with Him (and the Book included): "My mercy dominates My anger." ..." [Sahih al-Bukhari; Vol. 9, Chapter 55]Narrated Abu Huraira: "... So Allah said to Paradise: 'You are My Mercy,' and said to Hell, 'You are My Wrath.'..." [Sahih al-Bukhari; Vol. 9, #541]
Narrated Jarir bin Abdullah: Allah's Aposted said: "Allah will not be merciful to those who are not merciful to people." [Sahih al-Bukhari; Vol. 9, #473]
Ask Yourself:
Do you harbor a passionate care for the humanity?
Do you view yourself primarily as a human conduit of mercy of Allah?
i Concerned about the society and the humanity
As a bearer of the prophetic heritage, a Muslim is genuinely concerned about the society -- its ills and problems. He cares and he knows that he can and must try to help. Thus, a Muslim seeks improvement (Islah) of the society to the best of ability. Indeed, Amali Salihat (righteous deeds), in proper Qur'anic sense, is not merely related to ones personal life, nor is it in isolation from the society.
He (Shu'aib) said: "O my people! See you whether I have a Clear (Sign) from my Rabb, and He has given me sustenance (pure and) good as from Himself? I wish not, in opposition to you, to do that which I forbid you to do, I only desire (your) betterment (ISLAH) to the best of my power; and my success (in my task) can only come from Allah; in Him I trust, and to Him I turn." [11: Hud: 88]
Ask Yourself:
Are you concerned about the Ummah and the humanity? Do you care?
If you do, is your care revealed through your complains and frustrations or through systematic, constructive effort?
i Honesty with integrity and a keen sense of fairness
If one characteristic defines a Muslim, it has to be his or her trustworthiness. It is no wonder that Allah planned the upbringing of the Prophet Muhammad (p) in a way so that his relatives, friends or foes alike knew him as Al-Amin (the trustworthy). Everyone knew that he never lied whether in personal or business matters. He kept his trust fully. He never was unfair to anyone. One can then easily understand why this defining characteristic was offered as the criteria on the basis of which his initial da'wah at the Mount Toor was to be evaluated.
O you who believe! Be Allah-conscious and be with those who are true (in word and deed - Sadiqeen). [9: at-Tauba: 119]--------------
Abdullah (b. Mas'ud) reported the Apostle of Allah (p) as saying: Avoid falsehood, for falsehood leads to Hell; and if a person contines to speak falsehood and makes falsehood his object, he will be recorded in Allah's presence as a great liar. And adhere to truth, for truth leads to good deeds, and good deeds lead to Paradise. If a person continues to speak the truth and makes truth his object, he will be recorded in Allah's presence as eminently truthful." [Sunan Abu Dawood; Vol. 3, #4971]Narrated Abdullah bin Umar: The Prophet (p) said: "For every betrayer there will be a flag by which he will be recognized on the Day of Resurrection." [Sahih al-Bukhari; Vol.9, #96]
Sufyan b. Asid al-Hadrami said: I heard the Apostle of Allah (p) say: "It is great treachery that you should tell your brother something and have him believe you when you are lying." [Sunan Abu Dawood; Vol. 3, #4953]
Abdullah b. Amr said: My mother called me one day when Apostle of Allah (p) was sitting in our house. She said: Come here and I shall give you something. The Apostle of Allah (p) asked her: What did you intend to give him? She replied: I intended to give him some dates. The Apostle of Allah (p) said: If you were not to give him anything, a lie would be recorded against you." [Sunan Abu Dawood; Vol. 3, #4973]
Do you try to be honest and fair?
In your thoughts? Attitudes? Decisions? Actions?
iNo worldly compensation
The prophetic heritage requires that the Islamic works are done without any worldly compensation. It does not mean that there must not be any benefit accruing to those doing Islamic work. Hadrat Yusoof became the treasurer of the rich Fir'aun. Hadrat Muhammad, ultimately, had the access to the vast riches of this world. But the work these prophets came to carry out were not contingent on or motivated by receiving any worldly compensation, nor did they seek any embellishment of their material life even when they had incidental access to greater resources.
The companions of the prophet, those who were loyal to the prophetic heritage, did their Islamic work in the same way. They undertook unparalleled effort and sacrifice to reach various parts of the world for the same prophetic mission. The rightly guided Khalifas did receive allowance for their service, but their life was like an average person. At his death bed, Hadrat Abu Bakr even returned to the treasury everything he received as allowance, which made even the austere Hadrat Umar cry. Some of the companions would try to avoid accepting any grant even from the Prophet (p). Great scholars of Islam have served immeasurably without seeking personal benefit for themselves. For their personal livelihood, they used to depend on their professional occupation. Imam Abu Hanifah was a clothes merchant; Imam Jassas used to make glasswares; Imam Hasan Basri was a gems merchant; Imam Bukhari invested in a partnership.
Unfortunately, in our contemporary time, many Islamic works have become tainted by worldly pursuits, facilitated by patrons of unislamic or anti-Islamic establishment. Instead of enhancing the cause of Islam, these Islamic works become tools of the unislamic status quo, often deceiving the Muslim mass. In the process, hypocritical tendencies may develop. Those receiving patronage from unislamic sources may end up making statements that they should not have, and refrain from stating what they should have.
Also, not seeking worldly compensation in doing the Islamic works indicates the sincerity of such people and reflect the true spirit of Fi Sabilillah (in the way of Allah). Many a number of great Muslim scholars have consistently and categorically rejected any patronage from the contemporary corrupt forces of the status quo. Sometimes, a person's service can be Islamically utilized for compensation; however, in such case, no extra personal benefit should accrue to a person what should not have been his, had he not have that responsibility.
No reward do you ask of them for this: it is no less than a Message for all creatures. [12: Yusuf: 104]Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Rabb. [25: Furqan: 57]
"I (Noah) am to you an Apostle worthy of all trust.
So beAllah-conscious, and obey me.
No reward do I ask of you for it: my reward is only from the Rabb of the Worlds." [26: ash-Shua'ra: 109; also in the same Surah verses 127, 145, 164, 180]
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Narrated Abdullah ibn Umar: I have heard Umar saying: "The Prophet used to give me some money (grant) and I would say (to him), 'Give it to a more needy one than me.' Once he gave me some money and I said, 'Give it to a more needy one than me.' The Prophet said, 'Take it and keep it in your possession and then give it in charity. Take whatever comes to you of this money while you are not keen to have it and not asking for it; take it, but you should not seek to have what you are not given." [Sahih al-Bukhari, Vol. 3, #277]Narrated Muhammad bin Zaid bin Abdullah bin Umar: Some people said to ibn Umar, "When we enter upon our rulers we say in their praise what is contrary to what we say when we leave them." Ibn Umar said, "We used to consider this as hypocrisy." [ Sahih al-Bukhari; Vol. 9, #289]
Narrated Abu Humaid as-Saidi: Allah's Apostle employed an employee (to collect Zakat). The employee returned after completing his job and said, "O Allah's Apostle! This (amount of Zakat) is for you, and this (other amount) was given to me as present." The Prophet (p) said to him, "Why didn't you stay at your father's or mother's house and see if you would be given presents or not? ..." [Sahih al-Bukhari; Vol. 8, #631]
Is your Islamic effort free from worldly pursuits?
Do you feel softheartedness toward those patrons of Islam
Do you patronize Islamic organizations and institutions that have compromised Islam by facilitating the agenda of anti-Islamic establishments?
Recognition of one's limitation (Only Allah can give Hidayah)
Allah has placed a task and trust on us only to the extent we can bear. Our Islamic journey begins with our own praclamation or witnessing (Shahadah) of our sincere and wholehearted submission to our benevolent Rabb. The next step is to lead a Islamic life at the personal level and team up for a collective effort for the Islah of the society and the humanity. The crucial aspect of this collective effort is to do da'wah--to call others to Falah (success, prosperity, and salvation). This we are expected to the best of our ability and sincerity. However, we do not have any true power to guide others. Allah has the true power to guide and, therefore, beyond our dedicated effort, we repose the trust in Allah and seek His help. Our da'wah effort should include a passionate plea to Allah for guidance for all, especially the ones we try to personally reach. A person may not receive guidance despite the best of our efforts. That should not lead us to despair and give up. Many Prophets, for example, could not find a handful of followers even with efforts of several hundred years. Our responsibility is to proclaim and invite. Recognizing our limitation takes away any sense of frustration about others who do not accept the message.
On no soul does Allah place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Rabb! Condemn us not if we forget or fall into error; our Rabb! Lay us not on us a burden like that which You did lay on those before us; Our Rabb! lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. You are our Protector; Help us against those who stand against Faith." [2: al-Baqara: 286]
If there were a Qur'an with which mountain were moved, or the earth were made to speak, (this would be the one!); But, truly, the Command is with Allah in all things! Do not the believers know, that, had Allah (so) willed, He could have guided all people (to the right)? ... [13: ar-Ra'd: 31]
Say: "With Allah is the argument that reaches home: if it had been His Will, He could indeed have guided you all." [6: al-An'am: 149]
And to Allah leads straight the Way, but there are ways that turn aside: if Allah had willed, He could have guided all of you. [16: an-Nahl: 9]
It is true you will not be able to guide every one whom you love; but Allah guides those whom He will, and He knows best those who receive guidance. [28: al-Qasas: 56]
Whoever submits his whole self to Allah, and is a doer of good, has grasped indeed the
most trustworthy hand-hold: and with Allah rests the end and decision of (all) affairs.
[31: Luqman: 22]
-------------- Read the narration about how the Prophet could not convince his uncle Abu Talib to
accept Islam [Sahih al-Bukhari, Vol. 6, #289] Also read from al-Qur'an about the Prophet
Nuh who could not persuade his son to be on the ark. [11: Hud: 45-47]
Do you recognize that each of us has tremendous ability and potential to do positive works?
Do you also recognize that the success of our efforts ultimately depends
on Allah?
i Decency (politeness) and gracefulness
Believers' personality should be charming, full of decency and grace. As soon as they proclaim their faith, if it is sincere and with understanding, it brings them closer to each other through a mutual feeling of affection. But this affection is not merely for the believers themselves. Rather, they are created for humanity, and as such, this ever-growing affection is ultimately directed, in the Path of Allah, toward the humanity and all the creations. The Prophet Muhammad (p) is exemplary in this regard. Decency, politeness, gracefulness, sweetness, and gentleness should develop into a natural dimension of a believer's personality. That such affection, a blessing from Allah, is meant for the larger humanity is clearly indicated in 3:ale Imraan:102-104. Note the flow of verses from 102-103 to 104. That the lack of such attributes will render one deficient even with much prayer, fasting, and charity is vividly and unambiguously stated by the Prophet. Often we do not understand how the Prophet (p) ennobled every good act as a Sadaqah (charity) - an act or feeling of benevolence, good will, or affection. Thus, charity in Islam is much more than just giving away something materially or financially.
It is part of the mercy of Allah that you do deal gently with them. Were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when you have taken a decision, put your trust in Allah. For Allah loves those who put their trust in Him. [3: ale Imraan: 159]
And (moreover) He has put affection between their hearts: not if you had spent all that is in the earth could you have produced that affection, but Allah has done it: for He is Exalted in might, Wise. [8: al-Anfaal: 63]
O you who believe! Be Allah-conscious as one really should be, and die not except in a state of Islam. --
And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus does Allah make His signs clear to you: that you may be guided.--
Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: they are the ones to attain felicity (Falah). [3: ale-Imraan: 102-104]
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Someone asked: "O Messenger of Allah! A woman is famous for her prayers, fasting and many charities, but she talks rudely with her neighbors. Tell me, what will be her fate?" He replied: "She will go to Hell." Then the person asked: "O Messenger of Allah! Another woman does not do much by way of prayers and fasting; gives pieces of cheese in charity and does not harm her neighbors." He replied: "She is of the Paradise." [Musnad Ahmad; Vol. 2, #9688; Narrated by Abu Hurairah]Narrated Aisha: A group of Jews came to Allah's Apostle (p) and said, "As-samu alaika," (Death be on you), and I understood it and said to them, "Alaikum as-Samu wal-la'na" (Death and curse be on you). Allah's Apostle(p) said, "Be calm! O Aisha, For Allah loves that one should be gracious in all matters." I said, "O Allah's Apostle! Haven't you heard what they said?" Allah's Apostle (p) said, "I have said, 'Alaikum' (Upon you)." [Sahih al-Bukhari; Vol. 8, #273]
Narrated Hudhaifah: Your Prophet (p) said: "Every good act is a sadaqa." [Sunan Abu Dawood; Vol.3, #4929]
Narrated Abu Hurairah: Rasulullah (p) said, "There is a Sadaqa to be given for every joint of the human body (as a sign of gratitude to Allah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqa, and to help a person concerning his riding animal by helping him to ride it or by lifting his luggage on to ti is also regarded as Sadaqa, a pleasant word is also Sadaqa, and every step taken on one's way to offer the compulsory prayer is also Sadaqa, and to remove a harmful thing from the way is also Sadaqa." [Sahih al-Bukhari: Vol.4, #232]
Do you consider yourself a decent and gracious person?
How easily can people provoke you to be impolite?
i Enthusiasm/Delight
For all the grace and blessings from Allah -- the guidance, the faith, the salvation, the firm promise from Him, the eternal life of peace and happiness -- a believer naturally should rejoice. Proper realization of Islam helps a believer to develop a taste of Islam and an aversion to Kufr (rejection and denial). Gradually, this delightful taste leads the believer to rejoice in what, by the mercy of Allah, is preparing for. Naturally, or swayed by the clear divine mission assigned to him, a believer rejoices and, then, wants to share the Truth, the Reality, the Way to Salvation with others. Thus, da'wah occupies a special place in those believers' life who take their life Hereafter seriously, reaches the stage at which they savor the delight of Islam, and seek to share what they have with others: the Good News. Indeed, what other good news of such eternal importance deserves to be shared? Also, as a person benevolent to his fellows, where Good News is rejected or ignored, he presents the Bad News as well. If the people do not receive the News -- good and bad -- they may have a plea against the Allah, which ultimately will fall on the believers who have this trust to shoulder.
Allah has purchased of the believers their persons and their material possessions; For theirs (in return) is the Garden (of Paradise): They fight in His Cause, and slay and are slain; a promise binding on Him in truth, through the Torah, the Injil, and the Qur'an; and who is more faithful to his covenant than Allah? Then rejoice in the bargain which you have concluded: That is the achievement supreme. [9: at-Tauba: 111]
So have We made the (Qur'an) easy in your own tongue, that with it you may give Glad tidings to the righteous, and warnings to people given to contention. [19: Maryam: 97]
We have not sent you but as a universal (Messenger) to people, giving them Glad tidings, and warning them (against sin), but most of the people understand not. [34: Saba: 28]
We sent down the (Qur'an) in Truth, and We sent you but to give Glad tidings and to warn (sinners). [17: al-Israa': 105]
Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; ... [ 2: al-Baqara: 213]
Of some apostles We have already told you the story; of others We have not; and to Moses Allah spoke direct; --
Apostles who gave good news as well as warning, that mankind, after (the coming) of the apostles, should have no plea against Allah: For Allah is Exalted in Power, Wise. [4: an-Nisaa'a: 164-165]
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Narrated Anas: Allah's said, "Whoever possesses the (following) three qualities will have the sweetness of faith (1): The one to whom Allah and His Apostle becomes dearer than anything else; (2) Who loves a person and he loves him for Allah's sake; (3) Who hates to revert to (disbelief) as he hates to be thrown into the Fire." [Sahih al-Bukhari; Vol. 9, #74]
Ask Yourself:
Do you feel enthusiasm or delight as a Muslim?
Or, do you feel embarrassed about your identity as a Muslim?
Do you feel awkward to offer prayer in public?
i Knowledgeable without pretense
Muslims must be knowledgeable depending on their ability, resources, and needs. Seeking knowledge should be linked with practice. On one hand, it gives the believers confidence and conviction; on the other hand, it should increase their humility and sense of responsibility.
And so amongst people and crawling creatures and cattle, are they of various colors. Those truly fear Allah among His servants, who have knowledge: for Allah is Exalted in Might, Oft-forgiving. [35: al-Fatir: 28]
He it is Who has sent down to you the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts are perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings; But no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord": and none will grasp the Message except people of understanding. [3: ale Imraan: 7]
There is no Allah but He: that is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no Allah but He, the Exalted in Power, the Wise. [3: ale Imraan: 18]
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Abu Hurairah (r) reported the Apostle of Allah (p) as saying: "If anyone acquires knowledge of things by which Allah's good pleasure is sought, but (in reality) acquires it only to get some worldly benefit, he will not even smell the 'arf fragrance) of Paradise." [Sunan Abu Dawood; Vol. 3, 3656]
Have you acquired a minimum education in Islam?
Do you continue to learn and understand more and better?
Does whatever level of knowledge you have make you feel humble?
Can you easily say "I don't know" or "I am not sure"?
iPeople-oriented (helpful, accessible, amicable)
As mentioned earlier on the basis of Qur'anic verses, this Ummah is (a) created for humankind [3: ale Imraan: 110, 104] and (b) the witness over humankind [2: al-Baqarah: 143], they cannot be but people-oriented. Whatever society they choose to live in, they interact with people and society. They are helpful and accessible to others. Their amicable, trustworthy, and dependable personality keep them closer to people. Such people are not gloomy in appearance, but always with a sense of seriousness. Parallel to their dedication, commitment, and a solemn sense of purpose, they are also appropriately lighthearted, with whom people can easily interact and derive enjoyment and delight.
Believers' people-orientation in the form of being helpful, accessible, or amicable knows no boundary. They are not selective in behaving one way or the other to people. Whether a person is Jew, Christian, Hindu, atheist or agnostic, the goodness of a believer's personality should always prevail.
Abdullah b. Mughaffal reported the Apostle of Allah (p) as saying: "Allah is gentle, likes gentleness, and gives for gentleness what He does not give for harshness." [Sunan Abu Dawood; Vol. 3, #4789]Jarir reported the Apostle of Allah (p) as saying: "He who is deprived of gentleness is deprived of good." [Sunan Abu Dawood; Vol. 3, # 4791]
Anas said: A man came to the Prophet (p) and said: O Apostle of Allah! give me a mount. The Prophet (p) said: We shall give you a she-camel's child to ride on. He said: What shall I do with a she-camel's child? The Prophet (p) replied: Do any others than she-camels give birth to camels?" [Sunan Abu Dawood; Vol. 3, # 4980; also #4981; #4982]
Anas said: The Prophet (p) addressed me as: O you with two ears! [Sunan Abu Dawood; Vol. 3, #4984]
Mujahid said that Abdullah b. Amr slaughtered a sheep and said: Have you presented a gift from it to my neighbor, the Jew, for I heard the Apostle of Allah (p) say: Gabriel kept on commending the neighbor to me so that I thought he would make an heir? [Sunan Abu Dawood; Vol. 3, #5133]
Abu Hurairah reported the Apostle of Allah (p) as saying: "He who believes in Allah and in the Last Day should honor his guest; he who believes in Allah and in the Last Day should not harm his neighbor; he who believes in Allah and in the Last Day should speak good or keep silence." [Sunan Abu Dawood; Vol. 3, #5135]
Do you get along with people well?
Do your enjoy others' company and interacting with them casually
i Conscious of one's own weaknesses and sins; forgiving to others
That we all have weaknesses and shortcomings is obvious, probably an understatement. Neither should we despair due to our weaknesses, nor should we ignore them. An important aspect of human nature is that we often see other people's weaknesses and shortcomings more readily than our's. That is inconsistent with a Muslim personality. We should be more demanding on ourselves, less on others. Those who are forgiving to others, without enhancing injustice, oppression, or social harm, would find Allah more forgiving toward themselves.
Be quick in the race for forgiveness from your Rabb, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous.
Those who spend (freely) whether in prosperity or in adversity; who restrain anger and forgiving to the people; for Allah loves those who do good.
And those who having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins, -- and who can forgive sins except Allah? -- and are never obstinate in persisting knowingly in (the wrong) they have done. [3: ale Imran: 133-135]
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Narrated Abdullah: As If I am looking at the Prophet (p) while he was speaking about one of the Prophets whose people have beaten and wounded him, and he was wiping the blood off his face and saying, "O Rabb! Forgive my people as they do not know." [Sahih al-Bukhari; Vol. 3, #63]
Ask Yourself:
Can you ignore people's minor fault, especially personal ones?
Are you quick to fault others, rather than - or in addition to - looking at possibly your own fault?
Can you easily identify or recall some of your own mistakes?
iSkilled, prepared
It is only natural that a person should be prepared with requisite skills for the task at hand. Thus, Allah just did not create human beings, but also gave knowledge. He prepared his prophets with all the tools necessary for the task. Just like a soldier prepares for the battle field, an educator prepares for the classroom, a business-person prepares to run a business, a Muslim, especially the ones dedicated to da'wah work, has to be prepared and acquire the necessary skills.
And He taught Adam the nature of all things; then He placed them bofore the angels, and said: "Tell Me the nature of these if you are right." [2: al-Baqarah: 31]When Yusoof attained his full adulthood, We gave him authority and knowledge: thus do We reward those who do right. [12: Yusoof: 22]
Against them make ready your strength to the utmost of you power (and ability), including steeds of war, to strike terror into (the hearts of) the enemies, and of Allah and your enemies, and others besides, whom you may not know, but whom Allah does know. Whatever you shall spend in the Cause of Alah, shall be repaid to you, and you shall not be treated unjustly. [8: al-Anfal: 60]
O you who believe! Persevere in patience and constancy, vie in such perseverence, and prepare and strengthen (yourself and each other); and be Allah-conscious that you may prosper. [3: ale Imran: 200]
Ask Yourself:
As a Muslim, do you feel the need to be prepared?
Do you work on improving your skills?
Do you sometime look back and compare what improvement you have achieved in last one, three, five, or ten years?
i Ready to make necessary sacrifice
This is not a path of roses. Indeed, this is a call toward the Aqabah (steep path). There will be adversity in this path. Those who believe in Allah and seek salvation in the life hereafter must face up to these adversities, and persevere as well as make necessary sacrifice. This sacrifice involves our whole selves: not limited to time, money, or life. Fi Sabilillah -- in His path or for His sake -- nothing is withheld by a believer. They should also remember that Allah's help is with them. However, in what way Allah will help and how much to an individual or a group is at the discretion of Allah. We must seek help, repose our trust in Allah, and be content with whatever outcome Allah brings about.
In this context, a Muslim should understand the place of Jihad in Islam, which is so much misunderstood by many Muslims and non-Muslims alike. The Meaning of Jihad is striving or struggling to achieve a goal. In a broad sense, all efforts of Muslims to achieve an Islamic goal is Jihad. Thus, Jihad against the temptations of one's own soul is so much a part of Islam. But so is the Jihad in battle field, should it be necessary. Muslims, conscientiously, have to determine when a particular form of Jihad is applicable. There is a time and place, when confrontation may be completely out of place; at another time, it might be the only, right thing to do. At another time, the effort through pen or mouth might be appropriate and relevant. Choosing a confrontational role in such a situation would not be consistent with Islam. Role of Muslims besieged by a tyrannical forces, as in Palestine, Kashmir (India), Bosnia, Algeria, Egypt, or Saudi Arabia, may by quite different than in societies where their fundamental human rights are honored.
Thus, those who exclusively equate Jihad with battlefield or who would like to detach Jihad from battlefield altogether are both wrong. That is why the life of the Prophet and his companions encompass Jihad in its full scope. At times, da'wah was their Jihad; at times, they found themselves in the battle field, where the gateway to Paradise was the role played my Muslims as warriors. Yet, regardless of in which form of Jihad they were involved in, they never forgot their primary role of da'wah, which they did play even at the battle field.
Or do you think that you shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity, and were so shaken inspirit that even the Apostle and those of faith who were with him cried: "When (will come) the help of Allah?"Ah! Verily, the help of Allah is (always) near! [2: al-Baqarah: 214]Did you think that you would enter Heaven without Allah testing those of you who strove hard (in His cause) and remained steadfast? [3: ale Imran: 142]
Or do you think that you shall be abandoned as though Allah did not ascertain those among you who strove (made Jihad) with might and main, and take none for Awliya (friends and protectors) except, Allah, His Apostle, and the (community of) believers? But Allah is well-acquainted with (all) that you do. [9: at-Tauba: 16]
But he has made no haste on the path that is steep (Aqaba). [90: al-Balad: 11]
O you who believe! Shall I lead you to a bargain that will save you from a grievous penalty?--That you believe in Allah and His Apostle, and that you strive (your utmost - i.e. carry out Jihad) in the Cause of Allah, with your property and your persons: that will be best for you, if you knew. [61: as-Saff: 10-11]
Allah has purchased of the believers their persons and their material possessions; For theirs (in return) is the Garden (of Paradise): (if necessary) They fight in His Cause, and slay and are slain; a promise binding on Him in truth, through the Torah, the Injil, and the Qur'an; and who is more faithful to his covenant than Allah? Then rejoice in the bargain which you have concluded: That is the achievement supreme. [9: at-Tauba: 111]
Say: "Truly, my prayer, and my service of sacrific, my life and my death, are (all) for Allah, the Rabb of the worlds. [6: al-An'am: 162]
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Abu Hurairah (r) reported the Apostle of Allah (p) as saying: "When Allah created Paradise, He said to Jibril: 'Go and look at it..' He went and looked at it, then came and said: 'O my Lord! by Your might, no one who hears of it will fail to enter it..' He then surrounded it with disagreeable things, and said: 'Go and look at it, Jibreel.' He went and looked at it, then came and said: O my Lord! by Your might, I am afraid that no one will be able to enter it.' When Allah created Hell, He said: 'Go and look at it, Jibreel.' He went and looked at it, then came and said: 'O my Lord! by Your might, no one who hears of it will enter it.' He then surrounded it with desirable things and said: 'Go and look at it, Jibreel.' He went, looked at it, then came and said: 'O my Lord! by Your might and power, I am afraid that no one will remain who does not enter it.'" [Sunan Abu Dawood; Vol. 3, #4726]
Does the idea of sacrifice bother you or make you uncomfortable?
Is there anything in your life that you feel too precious to sacrifice in
the Path of Allah?
Can you easily recall one or more sacrifice you have made that you also pray to Allah so that He accepts them?
iModest in living style
Since a Muslim is an example to others and he/she avowedly prefers the rewards of the life-hereafter over this world's pleasures, modesty in living becomes a natural conclusion. A Muslim is not miserly person, nor is he an extravagant. His sole concern is success in life hereafter; thus, this world and all the earthly amenities it has to offer is not his or her preoccupation. Also those who consider it a benevolence or duty to help others in this life should lead a modest life so that all our possessions are not claimed by ourselves.
O you who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no excess: for Allah loves not those given to excess.Eat of the things which Allah has provided for you, lawful and good; but be conscious of Allah in Whom you believe. [5: al-Maidah: 90-91]
Fair in the eyes of people is the love of things they covet: women and sons, heaped-up hoards of gold and silver, horss branded (for blood and excellence), and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (to return to).
Say: Shall I give you glad tidings of things far better than those? For the righteous are Gardens in nearness to their Rabb with rivers flowing beneath; therein is their eternal home; with companions pure (and holy); and the good pleasure of Allah. For in Allah's sight are (all) His servants. [3: ale Imran: 14-15]
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Narrated Qais: I heard Khabbab, who had seven branded wound on his abdomen, saying, "Had Allah's Apostle (p) not forbidden us to invoke Allah for death, I would have invoked Allah for death. The companions of Muhammad (s) have left this world without taking anything of their reward in it, but we have collected of the worldly wealth what we cannot spend but on earth." [Sahih al-Bukhari; Vol. 8, #438]Narrated Anas: The Prophet (s) said: "O Allah! There is no comfort, but the comfort of the Hereafter. . ." [Sahih al-Bukhari: Vol. 8, #422]
Narrated Abdullah: The Prophet (s) said: "Who among you considers the wealth of his heirs dearer to him than his own wealth?" They replied, "O Allah's Apostle! There is none among us but loves his own wealth more." The Prophet (s) said, "So his wealth is whatever he spends (in Allah's cause) during his life (on good deeds) while the wealth of his heirs is whatever he leaves after his death." [Sahih al-Bukhari; Vol. 8, #449]
Narrated Aisha: The family of Muhammad (s) had never eaten their fill of wheat bread for three successive days since they had migrated to Medina till the death of the Prophet (s). [Sahih al-Bukhari; Vol. 8, #461]
Do you usually compare your situation to those who have more than you
or to those who have less than you?
Do you recognize that others beyond your family and relatives have rights over you?
i Optimistic, hopeful with trust in Allah
Muslims may not know the immediate outcome of their efforts, but they are optimistic about the unfailing help of Allah and his promise. They put their trust in Him, and with limited knowledge about the future, expect the goodness from Allah from every good actions they take in their lives. As they are the people responsible for delivering the "good news," they are a source of mercy and hope for others as well.
So lose not heart nor fall into despair: for you must gain mastery if you are true in Faith. [3: ale Imran: 139]Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah, the Exalted, the Wise. [3: ale Imran: 126]
Say: "O my servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-forgiving, Most Merciful. [39: az-Zumar: 53]
Do people find in you a source of hope and reassurance or despair and discouragement?
Are you easily given to negative possibilities?
a Two Summary Qualities
a. Taqwa (Allah-Consciousness)
Even though these two summary qualities could have been mentioned in the beginning of the list of characteristics of Da'i, it might be more meaningful to summarize those characteristics in two broader ones, of which Taqwa is one. Taqwa is generally translated as fear of Allah. However, Allah is not only to be feared, but also loved and revered. Both love and fear of Allah as part of our consciousness are reflected in Taqwa which is essential for our Islamic existence. Those who have Taqwa are called Muttaqoon. One simply cannot have too much Taqwa. A person's Islamic journey does not begin without a minimum level of Taqwa. Then, as we walk on the path of Allah, we acquire more Taqwa with the help of Allah. Our consciousness of Allah (Taqwa) motivates us as well as increases our vigilance and devotion in acting according to what we know and learn as the Truth and the Right.
Taqwa plays an even deeper role in Islam. Islam has negated all criteria of superiority except Taqwa. In Islam, there is no superiority based on race, language, gender, color, age, or geographical origin. The only criteria of superiority in the sight of Allah is Taqwa. It is truly a revolutionary criteria. Any concept or dogma otherwise is in clear contradiction with categorical Qur'anic declaration.
This is the Book; in it is guidance sure, without doubt, to those who are Muttaqeen. [2: al-Baqarah: 2]O humankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily, the most honored of you in the sight of Allah is (he or she who is) the most righteous (Atqa) of you. And Allah has full knowledge and is well-acquainted (with all things). [49: al-Hujurat: 13]
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Abu Hurairah reported the Apostle of Allah (p) saying: Allah, Most High, has removed from you the pride of the pre-Islamic period and its boasting in ancestors. One is only a pious believer or a miserable sinner. You are sons of Adam, and Adam came from dust. Let the people cease to boast of their ancestors. They are merely fuel in Jahannam; or they will certainly be of less account with Allah than the beetle which rolls dung with its nose." [Sunan Abu Dawood; Vol. 3, #5097]
Ask Yourself:
Are you conscious of the role of Taqwa in your life?
Is your Taqwa growing or stagnant?
Do you recognize and affirm Taqwa as the only Islamic criteria of
superiority?
b. Akhlaq (character and manner)
Each prophet was chosen and appointed based on his outstanding character and manner. This is a natural prerequisite for those who would invite others to the true way of life. In line of prophetic heritage, any da'i in any age need solid character and manner. To be male or female, rich or poor, young or old, highly or little educated is not materially important, but to have good character is. That is why we see that when people said all sorts of things about the noble prophet Muhammad (p), Allah emphatically pointed to his exalted standard of character. The Prophet Muhammad (p) grew up among the people of Arabia, and in full light of their scrutiny, earned the title "al-Amin" (the trustworthy). Besides, his personality had all those appealing dispositions that made him the "Uswatun Hasanah" (a beautiful pattern of conduct). This was the way Allah prepared his noble messenger for carrying out the prophetic mission. It will be equally true for the da'is after him.
Nun. By the Pen and by the (Record) which (people) write.You are not, by the grace of your Rabb, mad or possessed.
No, verily for you is a reward unfailing:
And, you (stand) on an exalted standard of character. [68: al-Qalam or Nun: 1-4]
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Narrated Abdullah ibn Amr: Allah's Apostle (p) said, "... The best among you are those who have the best manners and character." [Sahih al-Bukhari; Vol. 8, #56b]Aishah said: I heard the Apostle as saying: "By his good character a believer will attain the degree of one who prays during the night and fasts during the day." [Sunan Abu Dawood; Vol. 3, #4780]
One person asked the Prophet: "O Messenger of Allah! a certain woman is very famous for her prayers, fasting and many charities, but she talks rudely with her neighbors. Tell me, what will be her fate?" He replied: "She will go to Hell." The the person asked: "O Messenger of Allah! Another woman does not do much by way of prayers and fasting; gives pieces of cheese in charity and does not harm her neighbors." He replied: "She is of the Paradise." [Musnad Ahmad; Vol. 2, #9688; Narrated by Abu Hurairah]
Abu Darda reported the Prophet (p) as saying: There is nothing heavier than good character put in the scale of a believer on the Day of judgment." [Sunan Abu Dawood; Vol. 3, #4781]
Abu Umamah reported the Prophet (p) as saying: I gurantee a house in the surroundings of Paradise for a person who avoids quarrelling even if he were in the right, a house in the middle of Paradise for a person who avoids lying even if he were joking , and a house in the upper part of Paradise for a person who made his character good." [Sunan Abu Dawood; Vol. 3, #4782]
Ask Yourself:
Do you recognize the primary role of character in the Islamic way of life?
3.3 Method
i Leading a Muslim Life
As leading a Muslim life is critical to true da'wah, da'wah, in turn, is the most valuable key to personal Islamic growth. When a Muslim wants to share his knowledge and joy about the way to salvation, he or she immediately becomes subject of scrutiny. Da'wah and this scrutiny are inseparable. Anyone who accepts da'wah as one primary duty of Muslims cannot avoid withstanding this scrutiny. This scrutiny serves as a process that helps a person to improve oneself as well as remove any inconsistency in his or her life.
O you who believe! Do your duty to Allah, seek the means of approach to Him, and strive with might and main in His cause: that you may prosper. [5: al-Maida: 38]O you who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy. [2: al-Baqara: 208]
In the case of those who say, "Our Rabb is Allah," and, further, stand straight and steadfast, the angels descend on them (from time to time): "fear you not!" (they suggest), "nor grieve! But receive the Glad Tidings of the Garden (of Bliss), the which you were promised. [41: Ha-Mim Sajda :30]
"It is Allah Who is My Rabb and your Rabb: then make Ibadah of Him. This is the Way that is straight."
When Jesus found unbelief on their part, he said: "Who will be my helpers to (the work of) Allah?" Said the Disciples: "We are Allah's helpers: We believe in Allah, and you bear witness that we are Muslims."
"Our Rabb! we believe in what You have revealed, and we follow (and obey) the Apostle; then write us down among those who bear witness." [3: ale Imran: 51-53]
Do you try to hide your Islamic identity?
Do you lead an Islamic way of life?
i Systematic, organized team effort
For the part of the mission that is identified with the Ummah, it requires systematic, organized team effort which may have many dimensions. To publish books, newspapers, magazines or newsletters about Islam can be part of a systematic effort. Muslim scientists devoting to understand the nature and sharing their insights and knowledge with others that illuminate the message of the Qur'an can be part of da'wah. However, a vitally important part of da'wah that also is the key to personal growth in a team environment is direct, person-to-person da'wah effort. Our involvement in impersonal da'wah effort should not be at the expense of the direct, person-to-person effort. Besides the fact that it was a vitally important aspect of the prophetic heritage, one benefit is indisputable. If a person writes a book or writes in a magazine, many people might read, but they might not have a chance to know the author personally. Even if a person gives a speech before an audience, the interaction is momentary and, usually, limited to the contents of the speech, unless the audience is well-informed about the speaker and has the opportunity to interact with the speaker on a sustained basis. Personal da'wah brings a person under the direct and sharp scrutinizing light of the subjects of da'wah. The effect of this process on the person giving da'wah rarely can be duplicated in any other way.
Indeed, so that people can personally come in contact with the person giving da'wah, prophets were chosen from their own community, communicated in the community's language, and were brought up in scrutinizing light of the people. In such a context, one's words and deeds must be consistent; there cannot be any glaring discrepancy. More importantly, such discrepancy is repulsive to Allah.
Also, there are people of different caliber, ability, and background. Not all tasks can be accomplished by everyone. In our history, some were better in administration, some in battle-field, some in the field of hadith, others in Fiqh (jurisprudence), science, or philosophy and so on. Then, there is the large majority that was not even educated. Therefore, Muslim Ummah's effort would have varying level, desirably interfaced properly.
There should be a base level da'wah effort that can accommodate people virtually universally, whether people are highly or little educated, literate or illiterate, rich or poor, men or women, young or old. Such base level activities then can be properly interfaced with other levels and types.
Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure. [61: as-Saff: 4]
O you who believe! Be Allah-conscious and be with those who are true (in word and deed). [9: at-Tauba: 119]
And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you; for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the Pit of Fire, and He saved you from it. ... [3: ale Imran: 103]
Allah did bestow a great favor on the believers when He sent among them a Rasul from among themselves, rehearsing to them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error. [3: ale-Imran: 164]
So have We made the (Qur'an) easy in your own language, that with it you may give glad tidings to the righteous, and warnings to people given to contention. [19: Maryam:97]
Say: "If Allah had so willed, I should not have rehearsed it to you, nor would He have made it known to you. A whole life-time before this have I tarried among you: Will you not then understand? [10: Yunus: 16]
O you who believe! Why do you say that which you do not (act upon)? --
Grievously odious is it in the sight of Allah that you say that which you do not. [61: as-Saff: 2-3]
Ask Yourself:
Do you recognize the
need and importance of systematic, organized effort?
Have you ever been part of such an effort?
Are you currently part of an effort? If you are not, shouldn't you be?
i Easily communicable message
Simplicity and clarity are essential to effective communication. It is critically important for base level Islamic work. As the Qur'an is for the entire humanity, its fundamental message has the essential feature of being easily understandable and communicable. In communicating the message of salvation to others we should make the very best effort so that the message remains sharply focused and does not become obscure or difficult to understand. At the base level, obscurity can often result from indulging into petty details or from straying into controversial or esoteric areas.
So We have made the (Qur'an) easy in your own tongue, that with it you may give glad tidings to the righteous, and warnings to people given to contention. [19: Maryam: 97]And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? [54: al-Qamar: 17, 22, 32, 40]
Verily, We have made this (Qur'an) easy, in your tongue, in order that they may give heed. [44: ad-Dukhan: 58]
Do you have the basic skills of communication?
Can you present Islam and your way of life in a simple, effective way?
i Regular Life-time activities (based on repeatable procedures)
People of high or sophisticated level can often find specialized work to which they can dedicate themselves for their lives. The base level work ought to be based on regular life-time activities based on repeatable procedures. One can easily see the divine wisdom in making Salat (prayer) and a few other things regular features of an Islamic life. While Salat has a ritualistic dimension, if it is properly understood and practiced, it becomes a strong foundation (pillar) to provide constant support to a Muslim's life and his or her larger mission. Similarly for the base-level activity, as the Prophet (p) and his companions were systematically engaged in da'wah, education, and the full spectrum of life, there is a need to engage Muslims in Islamic activities related to da'wah and Islah that become a regular part of their life.
And He has made me blessed wheresover I be, and has enjoined on me Salat and Zakat as long as I live. [19: Maryam: 31]
(Truly human being was created very impatient. ... except...) those who remain steadfast to their Salat. [70: al-Ma'arij: 23]
And offer Ibadah to Allah until there come to you the Hour that is Certain. [15: al-Hijr: 99]
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Narrated Aisha: Allah's Apostle (p) said, "Do good deeds properly, sincerely, and moderately, and know that your deeds will not make you enter Paradise, and that the most beloved deed to Allah is the most regular and constant one even though it were little." [Sahih al-Bukhari; Vol. 8, #471]
Do you understand the role of the five pillars of Islam?
Do you have a habit of doing good deeds on a regular basis?
i Social work/involvement (personally touching lives of people)
Islam is to touch the lives of people. As such, it is intimately related to our lives. Social work and involvement are thus essential to Islamic way of life. It is more so in case of organized Islamic effort dedicated to da'wah and Islah. Hadhrat Salih advised people to give up their monopolistic attitude [11: Hud: 64], Hadhrat Lut tried to address the contemporary moral vice, Hadhrat Shuaib cautioned people about lack of integrity and trust especially in trade, Hadrat Muhammad participated in the Hilf al-Fudhul (The Alliance of Fudul) even before he attained prophethood. Hadhrat Muhammad's participation deserves special attention. This alliance, in which he participated, covenanted that they will henceforth and forever stand on the side of the victim(s) of justice.
And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated, (and oppressed)?--men, women, and children, whose cry is: "Our Rabb! Rescue us from this town, whose people are oppressors; and raise for us from You one who will protect; and raise for us from You one who will help!" [4: an-Nisa'a: 75]But he has made no haste on the path that is steep. --
And what will explain to you the path that is steep?--
(It is:) freeing the bondspeople;
Or the giving of food in a day of privation;
Or to the indigent (down) in the dust;--
Then will he be of those who believe, and enjoin patience, (constancy and self-restraint), and enjoin deeds of kindness and compassion.
Such are the companions of the Right Hand. [90: al-Balad: 11-18]
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Narrated Sahl bin S'ad: The Prophet (p) said, "I and the person who looks after an orphan and provides for him, will be in Paradise like this," putting his index and middle fingers together."" [Sahih al-Bukhari; Vol. 8, #34]Narrated Safwan bin Salim: The Prophet (p), "The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allah's Cause or like a person who fasts during the day and prays all the night." [Sahih al-Bukhari; Vol. 8, 35]
Narrated Anas bin Malik: The Prophet (p) said, "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity." [Sahih al-Bukhari; Vol. 8, #41]
Narrated Abu Musa al-Ash'ari: The Prophet (p), "On every Muslim there is enjoined Sadaqa." They (the people) asked, "If one has nothing?" He said, "He should work with his hands so that he may benefit himselfand give in charity." They said, "If he cannot work or does not work?" He said, "Then he should help the oppressed unhappy person (by word or by action or both)." They said, "If he does not do it?" He said, "Then he should enjoin what is good (or said what is reasonable)." They said, "If he does not do that?" He said, "The he should refrain from doing evil, for that will be considered for him as a Sadaqa." [Sahih al-Bukhari; Vol. 8, #51]
Do you care enough about other people so that you want to touch their
lives?
Do you realize that by touching other lives, your own life becomes transformed in a positive way?
i Getting out of one's home and neighborhood as necessary and planned
Islam would not have spread far and wide across the globe, of which each of us is a beneficiary, if people did not come out of the comfort of their homes and carried the message to others. When Muslims constituted a small community in Makkah, they tried to reach out others in their neighborhood as well as those outside. When the community took the form of an Islamic society in Madinah, this activity became only more regular, frequent, and far-reaching. Indeed, it became a constant feature of Muslim life.
The idea is not merely to get out of home, because we regularly do so in our daily life. But to do so for the sake of Allah, to enhance the cause of Allah, to carry on the prophetic heritage, and, should it become necessary, even join the battle field to defend the community or to liberate others from tyranny and oppression.
It should also be emphasized that our neighborhood or area in which we live (be it town, city, state, country) has the first right on our effort. This also means that when we live in a place permanently or for a significant duration, as Muslims we are duty bound to give da'wah to that area. Also in developing any plan or strategy, the area of residence must receive top priority.
Going out of home can be for many different purpose. The Qur'anic verses dealing with this matter cover a wide range of situation for individuals and groups. To seek knowledge, explore the nature, travel to learn about other people, give da'wah, defend when attacked, or help others -- all of these can involve going out of home in the path of Allah. The thrust, however, is to remind Muslims that they should not merely seek the comfort of this life around our home, but "go forth" as necessary.
O you who believe! What is the matter with you, that, when you are asked to go forth in the Cause of Allah, you cling heaviliy to the earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. --
Unless you go forth, He will punish you with a grievous penalty, and put others in your place; But Him you would not harm in the least. For Allah has power over all things. [9: at-Tauba: 38-39]
Go forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and persons, in the Cause of Allah. That is the best for you, if you (but) knew. [9: at-Tauba: 41]
O you who believe! Take your precautions, and either go forth in parties or go forth all together. [4: ale Imran: 71]
Nor should the believers all go forth together: If a contingent frome every expedition remained behind, they could devote themselves to studies of religion, and admonish the people when they return to them,-- that thus they (may learn) to guard themselves (against evil). [ 9: at-Tauba: 122]
Many were the ways of life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth. [3: ale Imran: 137; also see similar verse, 6: al-An'aam: 11; 16: an-Nahl: 36; 27: an-Naml: 69; especially 29: al-Ankaboot: 20]
Do they not travel through the earth, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts. [22: al-Hajj: 46]
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Narrated Anas: the Messenger of Allah (p) said: "Going forth in the way of Allah in the morning or in the evening is better than the world and all that is in it." [Sahih Muslim; Vol. 3, #4639]Narrated Sahl b. Sa'd: the Rasulullah (p) said: "A journey undertaken in the morning or evening in the way of Allah is better than the world and all that is in it." [Sahih Muslim; Vol. 3, #4641]
Ask Yourself:
Have you ever gone out to spare time and energy exclusively for the sake of Islam?
i Some traps to avoid
Da'wah is a delicate work. To maintain one's calm and composure, avoid any frustration, be steadfast and effective in this effort require that one should avoid some traps that Allah Himself has identified for us. Some major ones are as following:
p ArgumentationMuslims generally do not engage in anything in vain or in jest. Da'wah and communication with others are among the activities that require humility. Since quarreling, disputing, wrangling, or arguing without the spirit or environment for learning or self-improvement does not enhance achieving any meaningful goal, Muslims are clearly advised to avoid such situation with politeness and decency. A discussion should not be allowed to turn into an argumentation or wrangling. At the earliest sign of it, Muslims must disengage themselves, seeking the protection, help, and guidance of Allah. We are often tempted to try to convince others of our viewpoints, and that precisely is the starting point of an argumentation. Muslims must understand that their task, similar to the prophets', is to inform and communicate, not to convince others at any cost.
Ah! You are those who fell to disputing (even) in matters of which you had some knowledge! But why dispute you in matters of which you have no knowledge? It is Allah Who knows, and you who do not. [3: ale Imran: 66]Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: It will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: They will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah. [6: al-An'am: 70]
So if they dispute with you, say: "I have submitted my whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do you (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, your duty is to convey the Message; and in Allah's sight are (all) His servants. [3: ale Imran: 20]
Say: Will you dispute with us about Allah, seeing that He is our Rabb and your Rabb; that we are responsible for our doings and you for yours; and that we are sincere (in our faith) in him? [2: al-Baqarah: 139]
Behold! when they meet the believers, they say: "We believe": but when they meet each other in private, they say: "Shall you tell them what Allah has revealed to you, that they may engage you in argument about it before your Rabb?" Do you then not understand (their aim)? [2: al-Baqarah: 76]
And the servants of (Allah) Most Gracious are those whe walk on the earth in humility, and when the ignorant address them, they say, "Peace!" [25: al-Furqan: 63]
But (there were people) before them, who denied (the Signs), -- the people of Noah, and the Confederates (of Evil) after them; and every people plotted against their prophet, to seize him, and disputed by means of vanities, therewith to condemn the truth: but it was I that seized them! And how (terrible) was My requital. [40: al-Mu'min: 5]
If they do wrangle with you, say: "Allah knows best what it is you are doing." --
Allah will judge between you on the Day of Judgment concerning the matters in which you differ. [22: al-Hajj: 68-69]
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Abu Umamah reported the Prophet (p) as saying: I gurantee a house in the surroundings of Paradise for a person who avoids quarreling even if he were in the right, a house in the middle of Paradise for a person who avoids lying even if he were joking , and a house in the upper part of Paradise for a person who made his character good." [Sunan Abu Dawood; Vol. 3, #4782]Narrated Aisah: Allah's Messenger (p) said: "The most despicable among people in the eye of Allah is one who tries to fall into dispute with others (for nothing but only to display his knowledge and power of argumentation)." [Sahih Muslim; Vol. 4, #6447]
Are you easily drawn into an argument?
Do you always feel an urge to win an argument?
Can you politely but firmly disengage from an argument?
p Blind imitation (lack of creativity; suppression of diversity)
One of the most powerful traps for any people is the tendency to follow blindly, be it their forefathers, their elders, their saints or scholars, their leaders or powerful ones. The Qur'an categorically rejects such attitude. Such attitude not only leads to blind imitation, but also robs people's wisdom, creativity, and originality. A relevant example is the tendency to make Muslims learn a few standardized sentences, phrases, or speeches like parrots and then make them repeat it to others. Its simplicity may prove effective, but it is neither consistent with the Sunnah of the Prophet, nor the creative wisdom the Qur'an calls for. Given the fact that we all have been endowed with our disposition, even in communicating essentially the same message our choice of words, expressions, narratives -- mixed with our experience and emotion -- are richly diverse. The tendency to limit people to read just a few books and designated material can inhibit their growth. Even though some uniformity and standardization may e indispensable and desirable for base level activity, it should be appropriately balanced with proper guidance, opportunity and encouragement for personalized growth that enriches not only the individuals, but the larger community, or even the humanity as well.
Furthermore, following someone as the criteria of right or wrong, without independently verifying something from the Qur'an and the Sunnah, is simply unacceptable in Islam. It was not the way of the companions of the Prophet (p), nor of the immediate generations after the companions. However, it has become so common that people develop some trust in some people or institution, and then they accept them as their own eyes, ears, and intellect. It is to avoid this trap, Islam has made education and seeking knowledge incumbent upon every Muslim, men and women.
When it is said to them: "Follow what Allah has revealed:" they say: "No, we shall follow the ways of our fathers." What! even though their fathers were void of wisdom and guidance? [2: al-Baqara: 170]
They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Rabb) Christ the son of Mary; Yet they were commanded to worship but one Allah: There is no Ilah but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him). [9: at-Tauba: 31]
Say: "Everyone acts according to his own disposition: but your Rabb knows best who it is that is best guided on the Way." [17: Bani-Israil: 81]
Invite (all) to the Way of your Rabb with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For your Rabb knows best, who have strayed from His Path and who receive guidance. [16: an-Nahl: 125]
Do you often hold opinion because someone you respect holds the same
opinion?
Do you scrutinize your opinions, ideas, and actions in light of the Qur'an and Sunnah?
p Avoid pettiness (details); Have the priority straight
In matters of religion, every thing is important. However, the degree of importance is not the same for everything. For example, there is one sin - shirk - that Allah has already decided that He would not forgive if someone does not repent for before death. For other sins, He may or may not forgive. Then, there are major sins (kabirah) and minor sins (saghirah), obligatory duties (faraid) and non-obligatory (nafl), and so on. Muslims need to develop a sense of the hierarchy of the priorities and responsibilities. Lack of understanding in this regard opens the door of pettiness leading to harmful schism.
Having the priority straight is important for systematic development of our Islamic life. Thus, when the Prophet (p) received the pledge of allegiance at Aqabah from the men and women delegates of Madinah, he did not give them a list of seven hundred things, not even seventy things, but only seven things. Of course, Islam as a complete code of life guides us in every aspect of our life, but understanding and maintaining the priority is critical to effectively benefit from Islam.
While Islam invites people to seek knowledge and understanding to mold their lives in a positive way, it strongly discourages unnecessary inquiry or emphasis on the details, as it causes hardship to many.
Allah does not forgive that partners should be set up with Him: but He forgives anything else, to whom He pleases; to set up partners with Allah is to devise a sin most heinous indeed. [4: an-Nisa'a: 48]If you (but) avoid the most heinous of the things which you are forbidden to do, We shall purge you of all the evil in you, and admit to you a Gate of great honor. [4: an-Nisa'a: 31]
And remember Moses said to his people: "Allah commands that you sacrifice a heifer."
They said: "Are you joking with us? " He said: "I seek refuge from being an ignorant (fool)." --
They said: "Beseech on our behalf your Rabb to make plain to us what (heifer) it is! He said: "He says: the heifer should be neither too old nor too young, but of middling age: now do what you are commanded!" --
They said: "Beseech on our behalf your Rabb to make plain to us her color." He said: "He says: A fawn-colored heifer, pure and rich in tone, the admiration of beholders!" --
They said: "Beseech on our behalf your Rabb to make plain to us what she is: to us are all heifers alike: we wish indeed for guidance if Allah wills." --
He said: "He says: a heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now have you brought the truth." Then they offered her in sacrifice, but not with good-will. [2: al-Baqarah: 67-71]
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Amir bin Said reported on his father's authority the Apostle of Allah said: "The Muslim who offends most against the Muslims is he who enquires about something which has not been forbidden to people, and it is declared forbidden because of that enquiry." [Sunan Abu Dawood; Vol. 3, #4593] In a slightly different version, see [Sahih al-Bukhari; Vol. 9, #392]Narrated Abdullah: Allah's Messenger (p) said: "Ruined are those who indulge in hair-splitting." [Sahih Muslim; Vol. 4, #6450]
Narrated Abu Hurairah: The Prophet (p), "Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can." [Sahih al-Bukhari; Vol. 3, #391]
Narrated Abu Sa'laba: the Prophet (p) said, " Allah the Exalted has prescribed certain obligations which you should not neglect and has likewise fixed certain limits which should not be transgressed, and has prohibited certain things which should not be done, and has kept quiet about some matters simply as a matter of mercy for you, and not due to forgetfulness; so you should not be inquisitive about these things. [Sunan Dar Qutni, Vol. 4, page 184]
Narrated Zaid bin Khalid al-Juhani: A man asked Allah's Apostle (p) about 'al-Luqata' (a lost fallen purse or a thing picked up by somebody). The Prophet (p) said, "You should announce it publicly for one year, and then remember and recognize the tying material of its container, and then you can spend it. If its owner come to you, then you should pay him its equivalent." The man said, "O Allah's Apostle (p)! What about a lost sheep?" The Prophet (p) said, "Take it because it is for you, for your brother, or for the wolf." The man again said, "O Allah's Apostle! What about a lost camel?" Allah's Apostle (p) became very angry and furious and his cheeks became red (or his face became red), and he said, "You have nothing to do with it (the camel) for it has its food and its water container with it till it meets its owner." [Sahih al-Bukhari; Vol. 8, #133]Narrated Abdullah bin Amr: While the Prophet (p) was delivering a sermon on the Day of Nahr (i.e., 10th Dhul Hijjah Day of the sacrifice), a man got up saying, "I thought, O Allah's Apostle, such and such a thing was to be done before such and such a thing." Another man got up, saying, "O Allah's Apostle! As regards these three (acts of Hajj), I thought so and so." The Prophet (p) said, "Do, there is no harm ," concerning all these matters on that day. And so, on that day, whatever question he was asked, he said, "Do it, do it, and there is no harm therein." [Sahih al-Bukhari; Vol. 8, #658]
Ask Yourself:
Do you recognize the fact that there is a hierarchy of priority in Islam?
Do you follow a set of priority to build and sustain your Islamic life?
p No sectarianism (or divisive tendency)
One of the most damaging tendencies that developed in the ummah during the first few centuries after the Prophet is sectarianism. Sectarianism not only splintered the ummah into many sects, but it also deflected the energy, resources and talents of the ummah to defending the turfs of these sects (madhahib or firqa) away from fulfilling the prophetic mission to the humanity. Therefore, those who are interested in true da'wah work must not be affected by sectarian tendency. True da'wah work is not consistent with presenting Islam or inviting others to Islam as Hanafi Islam or Hanbali Islam, Sunni Islam or Shi'ah Islam, black Islam or white Islam, immigrant Islam or non-immigrant Islam, or masculinist or feminist Islam. Muslim's give da'wah to Islam only. To seek, magnify and insist on differences, while the Qur'an draws attention of humanity toward the sameness of divine message and the common ground, is simply contrary to what Islam is all about.
The same religion (Deen) has He established for you as that which He enjoined on Nooh, the which We have sent by inspiration to your, and that which We enjoined on Ibraheem, Moosa, and Isa: namely, that you should establish the Deen, and make no divisions therein... [42: ash-Shoora: 13]
Be not like those who are divided among themselves and fall into disputations after receiving Clear Signs: for them is a dreadful penalty. [3: ale Imran: 105]
And verily this Ummah of yours in a single Ummah, and I am your Rabb: therefore, fear Me (and no other).-
But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself. [23: al-Mu'minoon: 52-53]
Turn back in repentance to Him, and fear Him: establish regular Salat, and be not among those who join gods with God,--
those who split up their religion, and become sects, -- each party rejoicing in that which is with itself. [30: ar-Rum: 31-32]
Do you feel identifying yourself simply as a Muslim inadequate?
Do you feel so good about belonging to one specific madhab, sect, or
organization that you think there is nothing else that you can benefit from?
p No dogmatism
One of the factors that has contributed most to the sectarian tendencies in Islam is dogmatism. Dogmatism refers to a principle, belief, idea, or opinion, especially when authoritatively considered to be absolute truth. Even sincere dogmatism can lead to arrogant attitude and prejudice. There are, at least, four important effects of dogmatism.
- Being creed(aqeedah)-oriented: Dogmatic people hold many ideas as absolute truth that, according to the fundamentals of Islam, do not deserve the degree of importance usually given to such ideas. Thus, we find that many books have been written on Islamic beliefs (aqeedah) that are full of human interpretation of the teachings of the Qur'an and the Sunnah. However, these interpretations are not absolute truths, nor a person's salvation depends on believing everything in such dogmatic collections, or in believing exactly as these creeds are stated. For example, a Muslim's salvation will not depend on whether a person knows, accepts, and insists on the superiority of Hadrat Abu Bakr over all other companions of the prophet, even though there are narrations from the prophet quite justifiably indicating so.
- Being judgmental: The second effect of dogmatism has been the tendency among the dogmatics to be overly judgmental to pronounce others who do not agree to their entire package of creed as heretics, innovators, hypocrites, or even disbelievers. Such pronouncement is not only unislamic, but it has also stiffened the attitude and reinforced the borders of many of the sects against each other. A Muslim should know that his salvation does not necessitate that he has to take the step to characterize another person as disbeliever; however, pronouncing other muslims as disbelievers can be a serious barrier to one's own salvation. As the prophet (p) has taught, when a muslim calls another muslim a disbeliever, he ensures that one of them is, which is a grave warning.
- Being tradition-bound: The people with dogmatic tendency usually become overly traditional, often blindly following the scholars, saints or leaders they happen to like based on their interpretations of Islam. Dogmatic people usually put extreme emphasis on aqeedah (creed) and on following the opinions of their respected predecessors. They are always vigilant against what they consider to be bid'ah (religious innovation) and heavily use, circulate, and promote fatwa (religious edicts) of their respected scholars.
Are you constantly engaged in thinking and
talking about the correct aqeedah?
Do you get easily upset at other people who do not conform to such "correct" aqeedah?
Ask Yourself:
Are you quick to form opinions about others, especially negative opinions?
Ask Yourself:
Do you heavily depend on or promote fatwah of scholarly people?
(4) Being enforcer: The people given to dogmatism also tend to be zealous enforcers of the "codes" (hudud). Their zeal for such enforcement pushes them to extremity, when for the sake of purity, they seek out people's faults or sins. Also they might put greater emphasis on code rather than value, letter rather than spirit. Furthermore, people's salvation will not be determined by deeds alone. Allah's mercy is the ultimate and decisive criteria.
Ask Yourself
As an individual or a group, do you feel it as a responsibility that you have to be the enforcer?
One should not misunderstand that purity of creed, tradition, or enforcement does not matter. However, Islam is not an encyclopedia of creeds that a person has to know, learn, and accept all of them to become a good muslim. Many muslims neither know or will know or understand in their lifetime all the beliefs in their full details as propounded by different groups or schools of thought. Also, Islam is very much against heresy or innovation in matters of creeds (aqeedah). However, educating oneself as well as others about these matters should not lead to official declaration against others as innovators or heretics. Islam has a few basic creeds, on believing which a person's salvation rests. A muslim should learn and accept these few basic creeds, and then focus on a functional Islamic life dedicated to the prophetic mission. Stepping beyond the basic creeds in their broad form may not be in spirit of Islam, and is, provenly, conducive to splintering of the ummah. [See the hadith, where a person was granted Pradise, because of removing a thorny branch from people's way. Are we to assume that he had perfect aqeedah, belonging to the saved Ahl al-Sunnah wal-Jamaah or ahl ash-shiah?]
In the same way, each tradition should be scrutinized in light of the Qur'an and the Sunnah with conscientious open-mindedness. Our loyalty and devotion is to Qur'an and Sunnah. Any tradition we dearly follow, uphold, defend, or promote must undergo a genuine Islamic scrutiny.
Furthermore, we have neither the right to be judgmental nor enforcers. As far as being judgmental, it blinds people to their own shortcomings, while they quickly pass judgment about others. If we were not informed through hadith about the companion who added Surah al-Ikhlas to every recitation in Prayer, many would be quick to declare it a bid'ah and push him all the way to the door of Hell.
As far as being enforcer, there is a proper boundary within which appropriate Islamic institutions will enforce Islamic laws. However, seeking out people's sinfulness or faults is still outside the boundary of Islam.
It is not righteousness that you turn your faces toward East or West; But it is righteousness -- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in Salat, and practice regular Zakah; to fulfil the contracts which you have made; and to be firm and patient in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Muttaqeen. [2: al-Baqarah: 177]
O People of the Book! Commit no excesses in your religion: nor say of Allah but the truth. ... [4: an-Nisa'a: 171]
Say: "O People of the Book! Exceed not in your religion the bounds (of what is proper), trespassing beyond the truth, ... [5: al-Maidah: 80]
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Abu Hurairah reported the Apostle of Allah (p) as saying: "A man never did a good deed but removed a thorny branch from the road; it was either in the tree and someone cut it and threw it on the road, or it was lying in it, he removed it. Allah accepted this good deed of his and brought him into Paradise." [Sunan Abu Dawood; Vol. 3, #5225]Zaid bin Wahb said: A person was brought to Ibn Mas'ud. He was told: This is so and so, and wine was dropping from his beard. 'Abd Allah thereupon said: We have been prohibited to seek out (faults). If anything becomes manifest to us, we shall seize it. [Sunan Abu Dawood; vol. 3, #4872]
Narrated Jabir bin Abdullah: Muadh bin jabal used to pray with the Prophet (p) and then go to lead his people in prayer. Once he led the people in prayer and recited Sura al-Baqara. A man left and offered a light prayer and went away. When Muadh came to know about it, he said, 'He is a hypocrite.' Later that man heard what Muadh said about him, so he came to the Prophet (p) and said, 'O Allah's Apostle! We are people whe work with our own hands and irrigate with our camels. Last night Muadh led us in the prayer and he recited Sura al-Baqara, so I offered my prayer separately, and because of that, he accused me of being a hypocrite.' The Prophet (p) called Muadh and said thrice, "O Muadh! you are putting the people to trial? Recite 'Wash-shamsi wa duhaha' or 'Sabbih ism Rabbika-l-A'la or the like." [Sahih al-Bukhari; Vol. 8, #127]
Abu al-Haitham quoted Dukhain, the scribe of Uqbah b. Amir, saying: We had some neighbours who used to drink wine. I prohibited them, but they did not stop. I then said to Uqbah b. Amir: these neighbors of ours drink wine, and I admonished them, but they did not stop, and I am going to call the police for them. He said: Leave them. I again came to Uqbah b. Amir and said: Our neighbors have refused to refrain from drinking wine, and I am going to call the police for them. He said: Woe to you! Leave them alone; I heard the Apostle of Allah (p) say ..." [Sunan Abu Dawood; vol. 3, #4874]
Abu Hurairah reported the Apostle of Allah (p) as saying: I heard the Apostle of Allah (p) say: "There were two persons among Banu Israil who were striving for the same goal. One of them would commit sin and the other would exert his best in the world. The person who exerted in worship continued to see the other in sin. He would say: 'Refrain from it.' One day he found him in sin and said to him: 'Refrain from it.' He said: 'Leave me alone and my Rabb. Have you been sent as a watchman on me?' He said: 'I swear by Allah, Allah will not forgive you, nor will He admit you to Paradise.' Then their souls were taken back (by Allah), and they met together with the Lord of the worlds. He (Allah) said to this person who had striven hard in worship: 'Had you knowledge about Me or had you power over that which I had in My hand?' He said to the person who sinned: 'Go and enter Paradise by My mercy.' He said about the other: 'Take him to Hell.' Abu Hurairah said: 'By Him in Whose hand is my soul, he spoke a word by which this world and the next world of his were destroyed.'" [Sunan Abu Dawood; vol. 3, #4883]
Narrated Aisha: The Prophet (p) sent (an army unit) under the command of a person who used to lead his companions in the prayers and would finish his recitation with Surah Ikhlas. When they