‫دعوة‬

Dawah
4

1
 MERITS OF KNOWLEDGE

‫ين أُوتُوا الْعِْل َم َد َر َجات‬ ِ َّ ِ ِ َّ

)11:‫(اجملادلة‬
َ ‫يَْرفَ ِع اللَّهُ الذ‬
َ ‫ين ءَ َامنُوا مْن ُك ْم َوالذ‬
Allāh will elevate to high ranks those among you
who believe and those who have knowledge.
(Sūrah al-Mujādalah 58:11)

)114:‫(طه‬ ‫ب ِزْدِِن عِ ْل ًما‬

ِّ ‫ َوقُ ْل َر‬
And say: My Lord, increase me in knowledge.
(Sūrah Tāhā 20:114)

Abu Hurayrah reported that the Messenger of Allāh () said:

)‫(رواه مسلم‬ "‫"من سلك طريقاً يلتمس فيه علماً سهل اهلل له به طريقاً إىل اجلنة‬
"Allāh will make the path to Paradise easy for
whoever treads a path in search of knowledge."
(COLLECTED BY MUSLIM)

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 The Excellence of Propagation:

Abu Hurairah narrates that Allāh’s Messenger said, “If anyone calls others to follow
right guidance, his reward will be equivalent to those who follow him (in righteousness)
without their reward being diminished in any respect on that account."1

Calling to God is the loftiest and most honorable work because it is the profession of
God’s messengers and leads people to righteousness. The followers of this profession are
attracted to goodness and taken from the oppression of darkness to the justice of light,
knowledge, and faith. God, to Whom all praise belongs, said, “Who is better in speech
than the one who invites to Allāh, does righteous deeds, and says: “I am one of the
Muslims.”2 This is one of the best deeds and the most important act of piety since its end
result is the guidance of people to that which is righteous.

Those whom Allāh has given the responsibility of enjoining good and forbidding evil
are required to do so by their hands, tongue, or heart, and if they don’t perform this duty
they will be guilty. Allāh, to Whom all praise belongs, said, “The believing men and the
believing women are (helpers, supporters, friends, protectors) of one another; they enjoin
(good on the people) and forbid (people) from (evil), they perform ṣalāh, give ẓakah, and
obey Allāh and His Messenger; Allāh will have mercy on them; Surely, Allāh is All-
Mighty, All-Wise.”3

In stark contrast to this, Allāh rebukes the hypocrites who have a character that is
contrary to that of the believers. Whereas, the believers are described as people who
command good and forbid evil, the hypocrites “enjoin evil and forbid good.”4 Allāh has
mentioned enjoying good and forbidding evil as one of the differences between believers
and hypocrites.

Salvation Lies in Performing this Duty:

Allāh has suspended salvation on the performance of this important duty. Allāh, to
Whom all praise belongs, said, “So when they forgot the reminder that had been given to
them, We rescued those who forbade evil, and seized those who did wrong with a severe
torment because they used to rebel against Allāh’s command.”5 Here, He declares that
they were rescued because they forbade evil.

Hadith1
(Sūrah Fuṣṣilat 41:33)2
(Sūrah Tawbah 9:71)3
(Sūrah Tawbah 9:67)4
(Sūrah al-Acrāf 7:165)5

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 Nucmān Bin Bashīr relates that Allāh’s Messenger said, “The likeness of the man who
observes the limits prescribed by Allāh and that of the man who transgresses them is like
the people who get on board a ship after casting lots. Some of them are on its lower deck,
and some of them are on its upper deck. When those who are on the lower deck require
water, they go to the occupants of the upper deck, and say to them, ‘If we make a hole in
the bottom of the ship, we shall not harm you.’ If they (the occupants of the upper deck)
leave them to carry out their design, they all will be drowned. But if they do not, all of
them will remain safe.”

Merits of the Propagator:

If we survey the text of the Qur’ān and Sunnah regarding honoring the propagators,
their elevated status, and their great merits, we will find them to be innumerable. Just some
are as follows:
1) - Propagators are the best of all people.

Allāh, Exalted is He, said: “You are the best of people raised up for mankind; you
enjoin good, forbid evil, and you believe in Allāh.”1

2) - They are witnesses.

Allāh said, “Thus we have made you a just nation that you may be witnesses over
mankind; and the Messenger (Muḥammad) will be a witness over you.”2

3) - They are successful in this world and in the hereafter.

Allāh said, “Let there arise out of you a group inviting to all that is good, enjoining what
is right and forbidding that which is wrong, and it is they who are the successful.”3
4) - They are the best in speech.

Allāh said, “And who is better in speech than the one who invites to Allāh, does
righteous deeds, and says: ‘I am one of the Muslims.’”4

5) - They are the inheritors of the Prophets.

The Prophet, peace be upon him, said, “Scholars are the inheritors of the prophets.”
Scholars and propagators are nothing but those who followed the tracks of Prophet
Muḥammad, peace be upon him, in calling nations to righteousness and leading mankind
to the right path.

(Sūrah Āli cImrān 3:110)1

(Sūrah al-Baqarah 2:143)2
3
(Sūrah Āli cImrān 3:104)
(Sūrah al-Fuṣṣilat 41:33)4

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 6) - The people of heaven and earth ask forgiveness for them.

Abu Umāmah relates that Allāh’s Messenger said, “Allāh, his angels, the dwellers of
the heaven and the earth, and even the out in its hole and the fish (in water) invoke
blessings on him who imparts good knowledge to the people.” The blessing of Allāh upon
His slaves is forgiveness that from the Angels is asking for forgiveness, and that of the
slave is prayer.

7) - Their rewards are never cut off.

The Prophet, peace be upon him, said, “If anyone calls others to follow right guidance,
his reward will be equivalent to those who follow him (in righteousness) without their
reward being diminished in any respect on that account.”

8) - Propagation is better to them than this life and what is in it.

c
Alī Bin Abī Ṭālib said: The Messenger of Allāh said, “By Allāh, should Allāh guide
even one person through you that is better for you than possessing a whole lot of red
camels.”
If this is the case due to leading one individual to righteousness, how much will one
receive if they were the reason a whole group or a whole nation was guided?

The Real Job and Responsibility of the Propagator:

Prophets, peace be upon them, and other humans can not put guidance in the hearts of
people, nor can Satan put misguidance in their hearts.
All they can do (i.e. those who invite to truth and those who invite to misguidance) is
call people to a path. The choice of following that path depends entirely on the person’s
desire and the Divine success granted by Allāh to take the right path.
Propagators only have the responsibility of showing the way to truth and directing
people to righteousness.

Success and inspiration can only be granted by Allāh.

Allāh said, “The Messenger’s duty is only to convey (the message) in a clear way,”1
and, “If you (O Muḥammad – peace be upon him) desire their guidance, then verily Allāh
guides not those whom He makes to go astray, and they will have no helpers.”2

(Sūrah al-Mā’idah 5:99) 1

(Sūrah al-Nahl 16:37)2

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 Likewise, Allāh said, “And most of mankind will not believe even if you desire it
eagerly.”1
The propagator should not be swayed by whether or not people listen to his call. He
should be ready at all times to invite people, whether or not it is a suitable time for
himself. He should do all he can to attract people and pull them away from misguidance
and distraction to the right path and success. Allāh said, “And when a community among
them said, ‘Why do you preach to people punish with a severe torment?’ (The preachers)
replied, ‘In order to be free from guilt before your Lord, and perhaps they may fear
Allāh.’”2

A propagator should have a large amount of trust and faith in Allāh and his victory. A
propagator should count upon Allāh’s promise and support. This trust will wipe the tears
from his eyes and take him by the hand whenever people stand in the way of propagation
and block the path forward.

He is certain that it will take the truth will continue to grow and spread no matter how
many obstacles were put in its way because Allāh has proved it to be a correct way and a
loved one. This trust is represented in Allāh’s saying, “And why should we not put our
trust in Allāh while He indeed has guided us our ways? And we shall certainly bear with
patience all the hurt you cause us; and in Allāh (alone) let those who trust, put their trust.”3

Rules of Propagation:

1) - To believe truly and faithfully of the true religion that we are calling to.

Allāh said, “The Messenger (Muhammad peace be upon him) believes in what has been
sent down to him from his Lord, and (so do) the believers.”4

2) - To testify by the tongue to the truth that the heart has already believed in.

Allāh said, “(And remember) when Allāh took a covenant (Jews and Christians) to
make it (the news of the coming of Prophet Muhammad and the religious knowledge)
known and clear to mankind and not to hide it.”5

It is also impermissible to look at personal interests when deciding to leave this duty,
except in exceptional situations. For example, if the person was surrounded by danger and
is afraid to lose his life should he declare the truth and he sees that saving himself from
this danger is in the best interests of propagating and serving the truth. However, if

(Sūrah Yūsuf 12:103)1

2
(Sūrah al-Acrāf 7:164)
(Sūrah Ibrāhīm 14:12)3
(Sūrah al-Baqarah 2:285)4
(Sūrah Āli cImrān 3:187)5

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someone abstained from declaring the truth in a place where it was needed without a
proper excuse, then he is surely stripped of devotion, deprived of enthusiasm, and
exposing himself to destruction.

3) - To accompany the testimony of the tongue with the testimony of the physical
actions.

Allāh said, “Do you enjoin piety and righteousness on the people and forget (to practice
it) yourselves, while you recite the Scripture; have you no sense?”1
4) - This testimony should be above fanaticism.

Allāh said, “O you who believe! Stand out firmly for Allāh as just witnesses. And let
not the enmity and hatred of others make you avoid justice. Be just: that is nearer to
piety.”2

5) - This testimony should include sacrificing money, time, effort, and everything
valuable or precious in order to assist in the propagation of Islām.

Allāh said, “As for those who strive hard in Us (i.e. our cause), We will surely guide
them to our paths; verily, Allāh is with those who do good.”3

The Work of Propagation: Techniques for Modern Times

If we seek guidance from the Prophet’s examples in these present situations, we find it
clear that the circumstances we are going through are similar to the Prophet’s period in
many ways.
Without a doubt, Allāh’s book (the Qur'an), in its original form, exists between our
hands. Therefore, this world needs no guidance from a new Prophet until the Day of
Resurrection (Judgment Day).
Allāh said, “This day, I have perfected your religion for you, completed my favor upon
you, and have chosen for you Islām as your religion.”4

Our religious system is complete and capable of guiding human beings to the truth as
well as sustaining the Muslims who have submitted to it.

(Sūrah al-Baqarah 2:44)1

(Sūrah al-Mā’idah 5:8)2
(Sūrah al-Ankabūt 29:69)3
(Sūrah al-Mā’idah 5:3)4

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 Gradual Progression in Propagation:
Prophetic Principles:

Prophets are always sent in a time when the system of truth is ripped apart, and society
turned upside down. Therefore, they first call to principles and basics of which a perfect
Muslim society is built on.

Those principles are the following:

1) - Believing in Allāh (complete Monotheism).

2) - Believing in prophethood (complete obedience).

3) - Believing in the Day of Judgment.

Characteristics of Prophetic Speeches:

In order to be truly effective, a propagator must know how the Prophet’s and
Messengers delivered their message. This is because the Prophetic method of presentation
possesses certain special characteristics that cause it to be truly effective.
1) The Prophets used to speak to their people in their mother tongue (i.e. the language
spoken by those people).

Allāh said, “And we sent not a Messenger except with the language of his people. So
that he might make (the Message) clear for them.”1

2) A Prophet’s speech is clear. They choose from the contemporary style that which
fulfills their objective in a very clear and obvious way.
3) Speeches should be filled with enthusiasm and passion. Since, the talk is not solely
for the mind like that of a philosopher, nor solely for the spirit like that of a mystic (Sufi).
For this reason, the Messenger of Allāh, Muhammad, peace be upon him, would excite the
feelings of a person, his eyes would become red, his voice would become raised, and he
would display anger as though he were the herald of an army. It is clear that this
enthusiasm in speech is rooted in firm faith, empathy, and concern for the condition of
humanity.

This is what distinguishes the speech of the propagators in every time and place. Here
the truth is distinguished from the false a well as the faithful caller from the liar, misleader,
and impostor.

(Sūrah Ibrāhīm 14:4)1

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 4) Unified Objective:

They shoot every arrow from their quiver at a single spot. Prophets commit to a
methodology in speech and stick to the idea and principle.

4A) They observe the psychology of the one being addressed in order to choose suitable
words, to decide whether to discuss a topic in depth or with brevity, and in order to select
an appropriate style and mode of presentation. For example, the Messenger of Allāh said,
“Make things easy and do not make them difficult, convey glad tidings and do not repulse
(them).”

4B) They choose their words carefully and are wary of everything that might arouse
feelings of rejection ad obstinacy on the part of the person being addressed.
Allāh said, “Go both of you, to Fircaun (Pharaoh), verily, he has transgressed (all
bounds). And speak to him mildly; perhaps he may accept admonition or fear (Allāh),”1
and, “(O Muḥammad,) invite (the creation) to the way of your Lord with wisdom and fair
preaching, and argue with them in a way that is better.”2
They should be considerate of the religious feelings of the one being addressed, but
politely show them the error of their wrong beliefs through unshakeable proofs. Allāh said,
“And insult not those whom they (the disbelievers) worship besides Allāh, lest they insult
Allāh wrongfully without knowledge.”3
Any rudeness should be met with mild and tender speech. Harshness should be
responded to with softness, and hardness with gentleness, because this is the only way the
caller can soften hearts and attract souls.
Awareness of the Psychology of the One Being Addressed:

No matter how good the seed, it still needs good land, fertile soil, and a suitable
atmosphere. Although the truth has a natural affect on people, the one calling to it needs to
be mindful of the psychology of the person being addressed, because hearts and souls
differ and circumstances can affect the type of response one receives. The individual
working in the field of Islamic propagation should be aware of this, just as the farmer is
aware of the way different seasons affect their work, and plants seeds and crops that are
suitable for a particular season.

(Sūrah Tāhā 20:43-44)1

(Sūrah al-Nahl 16:125)2
(Sūrah al-Ancām 6:108)3

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 Principles in Addressing the Psychology of an Individual:
We can extract some basic issues from the Prophet’s way of propagation and through
the Divine instructions that the Prophet received in this field.

These general principles that I will try to present as concisely as possible will lead the
caller to other principles which they can use in calling people to Islām. This is because
they are related to human understanding.

If the caller keeps these things we are about to explain to him, he will find that in a short
period there will be a large amount of similarity between his way of propagation and the
Prophet’s way.

First Principle:
Things possess many sides, some of which are easy and agreeable, while others are
difficult and bitter. If you present a thing’s easy side, people will accept and enjoy it, but if
you present its difficulties, they will reject it outright. The Messenger of Allāh said, “Make
things easy and don’t make them difficult, cheer the people up by conveying glad tidings
to them and do not repulse (them).” He also said, “You have been sent to make things
easy, not to make them difficult.”

Second Principle:
The caller should make sure to avoid everything which might arouse obstinacy in the
person spoken to. To avoid that, the caller should observe that every person has their
beliefs and principles that should not be challenged directly. He should not hurt their
religious feelings because this direct attack on the erroneous beliefs of the one addressed
may lead to rejection. The person may not accept the call for this reason, and this approach
might arouse in an individual a blind and ignorant zeal to cling to their old beliefs,
customs, rituals and ceremonials.

Allāh said, “When those who disbelieve had put in their heart's pride and haughtiness –
the pride and haughtiness of the time of ignorance.”1

This enthusiasm and pride might reach to the extent of enmity and hostility towards the
caller, and cause the individual to insult them.

(Sūrah al-Fatḥ 48:26)1

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 The Qur’an shows the importance of avoiding the arousal of this type of pride. Allāh
said, “And insult not those whom they (the disbelievers) worship besides Allāh, lest they
insult Allāh wrongfully without knowledge.”1 Moreover, the Qur'an has ordered its
propagators to say what is best when presenting the call.

Third Principle:

If the caller feels that the individual is insisting and persisting, he should avoid at all
cost anything that might increase this persistence in error and abstention from truth, and
work hard to offer him the truth in a tactful way that will capture his heart and leave him
without an objection, even if he were naturally eloquent. The Qur’ān has recorded a
dialogue between Ibrahim and a king of his time that is the best example of what we are
trying to explain.
Allāh said, “Have you not looked at him who disputed with Ibrahim (Ibrahim) about his
Lord (Allāh), because Allāh had given him the Kingdom? When Ibrahim (Ibrahim) said
(to him), “My Lord (Allāh) is He Who gives life and causes death.” He replied, “I give life
and cause death.” Ibrahim (Ibrahim) said: “Verily! Allāh brings the sun from the east; so
you bring it from the west.” Thus the disbeliever was utterly defeated, and Allāh guides
not the people, who are ḍālimūn (wrong-doers).”2

The proof that Ibrahim presented was not broken by the king’s answer. Ibrahim could
have presented it again and again and forced him to give a convincing answer, but he did
not because he had recognized the mindset of the one he was addressing and knew that the
king was persisting in, and insisting on, sin. Also, to persist in the same manner
contradicted the wise way that the Qur'an has ordered us to stick to when it says, “(O
Muḥammad,) invite (the creation) to the way of your Lord with wisdom and fair
preaching, and argue with them in a way that is better.”3

Fourth Principle:
The caller should avoid presenting the call to a person if they notice that this individual
is only trying to debate and argue. If the caller presented the message to someone and they
started criticizing it or belittling it, the caller should end the discussion with him, ignore
him, and wait for another opportunity when the person is calm and clear-headed. Allāh
said: “And when you (Muḥammad) see those who engage in a false conversation about our
verses (of the Qur'an) by mocking at them, stay away from them till they turn to another
topic. And if Shayṭān (Satan) causes you to forget, then after the remembrance do not sit in

(Sūrah al-Ancām 6:108)1

(Sūrah al-Baqarah 2:258)2
(Sūrah al-Nahl 16:125)3

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the company of those people who are the ḍālimūn (polytheists and wrong – doers).”1 Some
debaters act like this; they look for a fight and try to embarrass their opponent.

Fifth Principle:

The caller should not present the message if the one being addressed is busy or engaged
with someone and thus too distracted to lend an attentive ear. This situation is different
from the previous one mentioned in the second principle because this individual is not
turning away from the call due to stubbornness or obstinacy. However, they resemble one
another in this: the person spoken to is not ready to listen and accept. cAbdullāh Bin
c
Abbās said: “Don’t let people get bored of this Qur'an, and don’t let me see you come to a
group of people while they’re talking, interrupt them, and then get them bored, rather
listen and when they ask you [a question, give a reply]; speak when they are anxious to
listen.”

Sixth Principle:

The caller should not cause boredom or weariness because of excessive repetition,
useless elaborateness, or because of using one method of speech which lacks variety and
continues in one dull, flat mode. The Prophet and his companions were aware of the affect
this could have on an audience and abstained from it.

Shaqīq relates that Ibn Mascūd used to preach to us every Thursday. A man once said to
him, “O Abū cAbdur-Raḥmān, we love your talks and wish that you would preach to us
every day.” Ibn Mascūd replied, “There is nothing to hinder me from doing so, but I don’t
lest I should bore you. I follow the same method in preaching to you that Allāh’s
Messenger adopted in preaching to us for fear that you might be bored.”

Seventh Principle:

The worker in the field of propagation should be ready to plant the seeds of the call
whenever there is a chance. He should never miss an opportunity or waste an occasion
where this can be done. The best example of this is in the story of the Prophet Joseph
(Yūsuf) while he was in prison when he takes advantage of the opportunity presented by
two of his fellow prisoners asking him to interpret their dreams. Before agreeing to their
request, he takes advantage of the fact that they are attentive and invites them to Allāh as
the Qur'an details in sūrah Yūsuf. This style teaches us two things:

A - The caller should look for a chance to spread the call exactly like the farmer waits
for the rain to fall down, and for the atmosphere to be moderate and suitable for sowing
and planting crops.

(Sūrah al-Ancām 6:68)1

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 B - If Allāh gives him a chance to present the call, then he should not waste it. He
should use it at once to achieve his goal.

Eighth Principle:

Some people are accustomed to being treated with deference when spoken to. For some,
if this regard is not shown when they are being addressed, they may show opposition to
the message or reject it. Therefore, the caller should be wary of this weak point in the
individual and ensure that there is nothing that might prevent people from accepting the
call and seeing the truth as it is.

For this reason, Allāh ordered Moses and Aaron, peace be upon them, saying, “Go, both
of you, to Fir’aun (Pharaoh); verily, he has transgressed (all bounds),” 1 and He described
our Prophet Muhammad, peace be upon him, saying: “By the Mercy of Allāh, you dealt
with them gently, and had you been severe and harsh hearted they would have broken
away from you…”2 This soft approach should not reach to the extent that the truth is
compromised and the call distorted. The Prophet urged us with his instructions to treat
people according to their rank and to speak with them in a way that is suitable to their
condition, etc. This is why the method used with the scholar differs from the one used by
the ignorant or regular person, and so on.
Special and Unique:
Every Muslim is required to call people to Allāh, according to their energy and
capabilities. Allāh said, “The believing men and the believing women are (helpers,
supporters, friends, protectors) of one another; they enjoin (good on the people) and forbid
(people) from (evil), they perform ṣalāh, give ẓakah, and obey Allāh and His Messenger;
Allāh will have mercy on them; Surely, Allāh is All-Mighty, All-Wise.”3
The Messenger of Allāh said, “Whoever amongst you sees an evil, he must change it
with his hand; if he is not able to do so, then with is tongue; and if he is not able to do so,
then with his heart, and that is the weakest form of faith”.
We should open the door of propagation and the performance of this duty and dignified
mission to all people. At the same time, we should make an effort to educate those who are
responsive so that they are properly prepared to carry out this difficult mission in the
correct manner.

(Sūrah Ṭāhā 20:24)1

(Sūrah Āli cImrān 3:159)2
(Sūrah Tawbah 9:71)3

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 Today, the nation needs nothing more than it needs callers who have been raised to
shoulder this responsibility and who, due to proper training, will be effective in this task.
At this time, we need callers who are sincere, and who are willing to sacrifice everything
in order to invite people to true success.
Allāh, Exalted is He, has chosen the best people for this call. He raised them, purified
them, and entrusted them with the conveyance of His message.

Essential Characteristics of a Propagator:

First:

A Strong Connection with Allāh:

The caller is a guide to good and a shepherd to the right path. His sole purpose is to
assist people to win the happiness of this life and the hereafter by becoming cognizant of
their God and living a life that is pleasing to Him. The caller must strengthen his
connection with Allāh and root his faith in complete devotion to God, attachment to Him,
firm trust in Him, and complete submission to everything which comes from Him so that
the call would emanate from him through both actions and words; and all of that is easy
and possible by Allāh’s grace.
Some of the methods of developing a strong connection with Allāh are:

A - Fulfilling the obligations of Islām and performing it on time and in the correct
manner.

B – Performing large amounts of optional acts of worship, such as supererogatory

prayers generally, and especially standing in prayer during the night; fasting every
Monday, Tuesday and the illuminated days of the month; increasing charity; and spending
money for the sake of Allāh.
Allāh has advised Moses and Aaron, peace be upon them when He said: “And do not,
you both, slacken and become weak in My Remembrance.”1 In another place, He said,
“Therefore remember me (i.e. by praying and glorifying), I will remember you.”2

Allāh has also described the believers by saying, “Those who remember Allāh (always
and in prayers) standing, sitting, and lying down on their sides, and who think deeply
about the creation of heavens and the earth, (saying): ‘Our Lord! You have not created
(all) this without purpose. Glory to You (i.e. exalted are You above all that they associate
with You as partners)! Give us salvation from the torment of the Fire."3

(Sūrah Ṭāhā 20:42)1

(Sūrah al-Baqarah 2:152)2
(Sūrah Āli cImrān 3:191)3

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 Our Prophet, peace be upon him, used to pray at night until his feet became swollen.
c
Āishah reports that the Prophet kept standing (in prayer) so long that the skin of his feet
would crack. She asked him, “Why do you do this, while you have been forgiven your
farmer and latter sins?” He replied, “Should I not be a grateful slave of Allāh?”
Abu Hurairah relates: I heard Allāh’s Messenger saying: “I swear by Allāh that I seek
Allāh’s pardon and turn to Him in repentance more than seventy times a day.”

Therefore, the caller should always remember Allāh and keep away from everything
that might distract him from Allāh and his mission. If he desires anything, then it is for
that which Allāh has in store for him, and if he fears anything, then it is Allāh and His
torment. If he asks for anything, he asks from Allāh. If he seeks protection, then it is with
Allāh.

The Prophets and righteous men have walked this path. If things became intense, they
sought shelter in prayer, supplication, and honest repentance, and soon the agony would go
away to be replaced by happiness and victory.
Benefits of a Strong Connection with Allāh:

Firstly:
Having Deeply Rooted Faith:

Faith in the slave of Allāh is like a car, and good actions are like gas. Whenever the
percentage of worship and obedience increases, the faith is stronger, and the car moves
towards its destination. But whenever one’s good deeds become less, the faith becomes
weak and the car starts to drift along lazily. Allāh said, “And when his verses are recited
unto them, they (the verses) increase their faith,”1 and, “He it is who sent down sakīnah
(calmness and tranquility) into the hearts of the believers, that they may grow more in
Faith along with their (present) Faith.”2

Second:
Reformation of the Inviter:

Start with yourself; this is the slogan of the successful inviter, and one of the clearest
signs of that inviter who can correct others and call them to Allāh. He should start with
himself by correcting and taking himself to account. He should always be mindful of his
actions and thoughts so that Satan can never find an opportunity to trick him.

Should Satan ever get the upper hand over him, his work will be spoiled and his call will
fail. This is because people observe the caller with all of their senses not just their eyes.
They always examine him closely and watch him in all his dealings, large and small. In

(Sūrah al-Anfāl 8:2)1

(Sūrah al-Fatḥ 48:4)2

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every age, people always demand from the caller more than he does from them and more
than he asks from them. “That has been the way of Allāh already with those who passed
away before, and you will not find any change in the way of Allāh.”1

For example, if the caller senses a little stinginess in himself, he should immediately fix
it so that he would not become a bad example to the people.

If the caller does not correct his faults, or treat his defects, then how can he correct the
faults of others? The Prophets used to be strict with themselves in most of their issues, and
they trained their relatives and children on the same thing. Allāh said, “And enjoin ṣalāh
(the prayer) on your family, and be patient in offering them.”2

Third:

Knowledge:

This quality is one of the most important qualities that must exist in a caller. The caller
should invite people through the means of knowledge, righteousness, and insight. The
caller needs to possess a large amount of knowledge, education, awareness, and
understanding so that he can carry out his mission with confidence, after his trust in Allāh.
To attract our attention to the value of knowledge in the religion, Allāh said, “Say: Are
those who know equal to those who know not?” 3 In another place, He said, “Allāh will
exalt in degree those of you who believe, and those who have been granted knowledge.”4
And the Messenger said “When Allāh wishes good for someone, He bestows upon him the
understanding of religion.”
Fourth:
Sincerity:

Sincerity is the head of the whole matter. Without it, work, of every kind, fails.
Sincerity in reality is a power of faith which pushes the person to rise up and turn to Allāh
with the intention of working for Him. This is indicated to when Allāh says, “And they
were commanded not but that they should worship Allāh, and worship none but Him
Alone (abstaining from ascribing partners to Him),”5 and the Messenger’s saying: “The
reward of deeds depends upon the intentions, and a person will get the reward according to
what he has intended.”

Fifth:

(Sūrah al-Aḥẓāb 33:62)1

(Sūrah Ṭāhā 20:132)2
(Sūrah al-Ẓumar 39:9)3
(Sūrah al-Mujādalah 58:11)4
(Sūrah al-Bayyinah 98:5)5

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 The Model:

The caller should, himself, be a model and example to the people. Thus, he should be
concerned with self-rectification, because if he corrects himself, he will invite people to
Islām through his actions and not just mere words.

Sixth:

Clemency and Gentleness:

People hate violence. They avoid cruelty and cruel people. Allāh said: “And by the
mercy of Allāh, you dealt with them gently. And had you been severe and harsh – hearted,
they would have broken away from you; so overlook (their faults), ask (Allāh’s)
forgiveness for them; and consult them in the affairs.”1 The caller does not judge people
and argue with them but he looks for every means to lead them to the right way. The caller
is led by Allāh’s saying, “Repel (evil) with that which is better, then verily he, between
you and him, there was enmity, (will become) as though he was a close friend.”2
Anas relates, “I was walking with Allāh’s Messenger who was wearing a Najrānī cloak
with a very thick border when a Bedouin happened to meet him. He took hold of the side
of his cloak and pulled it violently. I noticed that the violence of the jerk had bruised the
neck of Allāh’s Messenger. The Bedouin said: ‘O Muḥammad! Direct that I should be
given out of the wealth of Allāh which you possess.’ Allāh’s Messenger turned to him,
smiled, and directed that he should be given something.”

If leniency and patience have such an effect, then make sure, o my brother, that you are
gentle and lenient with people so that they would love you, trust you, and be reminded by
you.
Seventh:

Facilitation (easiness):

One of the qualities that help the caller to spread their message is making things easy
and simple. This is because people differ in their ability and endurance. What one person
can bear, another cannot, and what suits a particular individual, may not suit another.

(Sūrah Āli cImrān 3:159)1

(Sūrah Fuṣṣilat 41:34)2

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 Therefore, it is an obligation to make things easy for everyone. The worst thing that
Islām has been afflicted within this time are those callers who are skilled at making
everything difficult, as if ease had nothing to do with Islām. Moreover, those callers do not
distinguish between obligation and optional acts; what is prohibited and undesirable; and
what has an allowance or is only an opinion suspended on a situational context. You see
these callers throwing accusations at people, narrowing the vastness of Islām, pouring
cement over the flexibility of Islamic law (sharica), and alienating people from the
religion.

Eighth:

Patience:
Patience is forcing the soul to endure the undesirable and preventing the tongue from
complaining. Those who are enjoining good and forbidding evil must face a lot of
rejection from those they interact with. This is because he forbids them from something
that they like and is accustomed to. Islām orders the caller to be patient during his call.
Allāh said: “By al-cAṣr (the time). Verily, man is in loss. Except those who believe (in
Islamic Monotheism) and do righteous good deeds, and recommend one another to the
truth, and recommend one another to patience (for the sufferings, harms and injuries which
one may encounter in Allāh’s cause while preaching His religion of Islamic Monotheism
or Jihad).”1
Elsewhere, He informs us of one of the recommendations Luqmān gave to his son: “O
my son! Aqīm as-salāh (perform salāh), enjoin (on people) good and forbid (people) from
evil, and bear with patience whatever befalls you. Verily, these are some of the important
commandments (ordered by Allāh with no exemption).”2
Two Types of Patience Are Required:

a - Enduring the Person:

The caller does not rush in presenting the call. On the other hand, he chooses the best
times and circumstances for presenting the call, and is mindful of the psychology/mindset
of the one being addressed, and his inclination to listening. These factors affect the
reaction and acceptance. Therefore, should not rush when presenting the message, nor
should they compel the one they are conversing with to listen to them, nor demand
acceptance. However, one should be gentle with them and give them time to contemplate
these new ideas.

(Sūrah al-cAsr 103:1-3)1

(Sūrah Luqmān 31:17)2

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 Also, it is the caller’s duty to present the call in a wise and nice manner. It is not within
his power to make the person amongst the guided. Even the Prophets, peace be upon them,
were not tasked with this. The caller’s duty is merely the conveyance of the message in the
best manner possible. Allāh said, “The Messenger’s duty is only to convey (the message)
in a clear way,”1 and, in another place, “Verily you (O Muḥammad) guide not whom you
like, but Allāh guides whom He wills; and He knows best those who are the guided.”2

b - Enduring the Call:

This falls into two categories:

1) - Enduring the Length

The call can be long, hard, and tiring. For example, Noah, peace be upon him, spent
nine hundred and fifty years calling his people to Allāh. He made every effort and tried
his very best to serve his religion, and sacrificed for this call.

2) - Enduring Difficulties

The caller may face some difficulties during his call, whether these be physical
impediments, moral ones, or harm and abuse. He should endure these things patiently.
Remember, a person will be afflicted and tested by the level of their faith and strength.

Sacd Bin Abī Waqqāṣ said, “O Messenger of Allāh! which people are the most
afflicted? He replied, “The prophets, then the virtuous, then the best of the rest.”

Ninth:

Superiority, Pride, and Attachment:

The strength of the Muslim caller’s attachment to his religion is one of his salient
qualities. Allāh said, “Who is better in speech than the one who invites to Allāh, does
righteous deeds, and says, ‘I am one of the Muslims.’”3 This attachment to Islām exalts a
person and makes him proud. This honor was not given to him because of his sex or color,
but because he belongs to this true religion in speech, action, and attitude.

(Sūrah al-Nūr 24:54)1

(Sūrah al-Qaṣṣaṣ 28:56)2
(Sūrah Fuṣṣilat 41:33)3

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The Caller’s Education:

One of the best qualities a caller possesses is that they are equipped with intellectual
tools that assist them in the act of propagation. It is an accepted fact that the person who
has no knowledge or education is unable to give these things to someone else. How could
he be respected and trusted if the people know that he is ignorant and uneducated? How
could he benefit his nation? How could he fulfill his duty of changing and correcting?
How could he affect people?

The caller should provide himself with all kinds of education. Some of the most
important areas are as follows:

1) Education and knowledge of religious sciences (i.e. Qur’ān, Commentary of the

Qur’ān, Sunna of the Prophet, the Prophet’s life history, Theology, and Fiqh).

2) Good knowledge of history.

3) Well-versed in literature and possess excellent communications skills.

4) Good knowledge of the science of humanities (i.e. psychology, sociology,

behavioral sciences, and culture).

5) Good awareness of current events and circumstances (i.e. current Islamic activities,
and anti–Islamic groups).

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