Advise with Sincerity and Kindness.

The one who invites others to Allah is from the closest people to Allah our Lord. In addition, Muslims collectively agree on the importance of propagating Islam and inviting people to Allah, and many talk about it being mandatory upon Muslims, and we agree with them, that it is an obligation, to enjoy that which is good and forbid that which is evil and to spread chastity and fight immorality and educate people and remind them and advise them.

Therefore, there is no doubt that one who invites to Allah is a chosen one, and form the best of his creatures. He loved Allah, responded to Him and invited to Him so in return Allah loved him. That is why Allah Says in a short statement and made it very clear (what means): “And who is better in speech then he who invites to Allah, meaning, Islamic monotheism and does righteous deeds and says; `I am one of the Muslims`” [Quran 41:33].

Al-Hasan Al-Basari  may  Allah  have  mercy  upon  him said after he has recited the abovementioned verse: “This is the beloved one to Allah, this is the Waly of Allah, meaning supported and loved by Allah. This is the chosen one by Allah, this is the best of preachers to Allah this is the most dear from the dwellers of earth to Allah. He responded to Allah and called people to Allah and acted righteously while responding and calling and said "I am from the Muslims””

To attain the level of this rank, it is necessary for the Muslim missionary or propagator who is seeking the reward from Allah to be mindful of the following issues in order for the mission to be fruitful:

1) Being sincere in the objective and intention: Sincerity is the foremost of all deeds and certainly the most important of them all; it is the foundation for all other deeds; it is the essence of Islam and the one of the principal matters that the prophets called their people to. Allah Says (what means): “And they [i.e. the People of the Scripture] were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakaah. And that is the correct religion.” [Quran 98:5]

Sincerity is the essence of worship; Imaam Ibn Hazm  may  Allah  have  mercy  upon  him said: “The relationship between sincerity and deeds is like that between the soul and the body.”

Sincerity is the basis upon which deeds are either accepted or rejected, and thus it is the cause of one's ultimate success or failure. Sincerity is the way leading to Hell for those who do not fulfil it and the path to Paradise for those who can attain it.

Those who fulfil Islamic monotheism are also referred to as the sincere, and its Islamic definition is as Imaam Ibn Al-Qayyim  may  Allah  have  mercy  upon  him said: “…To have only (the pleasure of) Allah in one's intention whilst performing acts of obedience.”

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Deeds are but with intentions.” This is one of the most important prophetic narrations from amongst all that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) taught us.

On the other hand, those who perform deeds in order to be seen by others are dispraised by Allah and are promised punishment, as Allah Says (what means): “Whoever desires the life of this world and its adornments – We fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire.” [Quran 11:15-16]

Therefore, the Muslim propagator or missionary does not call to gain a personal benefit for himself, his people, his tribe or group. Otherwise he will have no reward. 

2) Being kind whilst calling people: Using the proper means leading to the achievement of the objective is achieved by one following the way of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Allah addresses the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) Saying (what means): “Invite to the way of your Lord with wisdom and fair preaching and argue with them in a way that is better”. [Quran 16:125]. Some of the people who are invited to the way of Allah are good in nature, if they recognize the truth they stick to it. They are thirsty and eager, and as soon as one shows them the truth, they hasten to it. Such a person is to be invited with wisdom.

Regarding the method of calling people, Allah Says in the above verse (which means): “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best…” [Quran 16:125] Thus, one should not be aggressive and harsh in the way he calls people to Islam; rather he should use words that would soften their hearts, so that they would yield to his instructions and pay heed to his words. Allah commands us to be this way, even with the disbelievers, when He says (what means): “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them…” [Quran 29: 46]

In our era, such wisdom, soft words and kindness when calling to the path of Allah are especially important. This is of course required in all situations, but in a period in which ignorance and submitting to desires has overwhelmed the masses, it becomes all the more essential. Once, a scholar entered into the presence of an ‘Abbaasi caliph and said: “I am going to admonish you in a harsh manner, so listen.” Upon hearing this, the caliph said: “O brother! Be gentle, for I am not worse than Pharaoh, and you are not better than Moosaa whom Allah addressed along with his brother, Haaroon, Saying (what means): “And speak to him [i.e., Pharaoh] with gentle speech that perhaps he may be reminded or fear [Allah].” [Quran 20: 44]

Furthermore, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “He who is deprived of gentleness and forbearance is deprived from a great deal of goodness.” `Aa’ishah, may Allah be pleased with her, reported that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.” [Muslim].

The Muslim nation has a universal message for mankind.

If as a researcher, I were to compare the men of yesterday and today whose prejudices have scarred the very core of religion, then I am overwhelmingly inclined to convict the latter. This is because their attitudes and prejudices do not merely affect them personally, but threaten to undermine and devastate the future of humankind.

Racism and discrimination can be driving forces which lead people to hatred and closed-mindedness – two sentiments that contradict all Allah-given values.

The force of destruction – if it can be thus described – of distorting or misinterpreting the role of religion, may result in religious indifference, or in the reduction of the social and moral relevance of religion.

Correcting the understanding of civilization is man's first step towards acknowledging the multiplicity of civilizations and the variety of cultures, which are prerequisites to achieving peaceful coexistence with people of other nations.

Man must understand that civilization is the product of perseverance. It is the fruit of creativity, that survives the challenges and demands of time and place. Man must learn to use the scales of justice granted to him and to recognize that his civilization and cultural heritage carry at their core a sublime message, which he must follow – positively or negatively – as he pleases.

Allah Almighty Says in the glorious Quran (what means): {We sent aforetime our Messengers with clear signs and sent down with them The Book and the Balance (of Right and Wrong), that men may stand forth in justice} [Quran 60: 25]

Concerning this issue of religion and civilization, Professor Maalik bin Nabi  may  Allah  have  mercy  upon  him states:

“Civilization is prompted with the incentive of religious belief. Thus in every civilization we must search for the religious origins.”

Ironically, is not the Christianity of today's liberal West that self-same Christianity which was attacked and hounded by 'enlightened' Western thinkers centuries ago? This is the very question we address to the representatives of the Christian faith who await any opportunity to attack Islam and the Muslim world.

If we were to examine the symbols of contemporary Christian thought used in any of its assaults on other cultures, we would find it a cross between secularism on one hand, and a collection of isolated philosophical, social, and religious values on the other.

Not surprisingly, the two are in no way related. The causal observer need exert very little effort to reach the conclusion that Western civilization, despite its haughtiness and tyranny, and its economic and material dominance in the world, is actually in a state of deadlock.

Western man is in need of direction and a definition of his very essence. It is in this arena that the Muslim nation can play a very important role.

Globalization and Civilization Interaction

The Muslim Ummah (nation) carries a universal and final message to all of humankind, and therefore, it must be present in any age to take part positively in civilization. Many questions are asked concerning the standpoint Muslims are taking towards globalization. Do we, as a nation, accept or reject the concept? Do we feel positive or negative about it? In fact, these questions are illogical for two reasons:

Firstly, the Muslim Ummah is responsible for bearing the message of Islam to humanity and for bearing witness to Allah's word. This can only be achieved by laying down a paragon of excellence using the Divine code conveyed in the Holy Quran.

It is a code that touches family life, society and civilized conduct. Failure to set a good example in life and society is to fall short in doing one's duty and faithfully spreading the truth. If this is the case with a small minority of Muslims worldwide, it is inconceivable that the entire Ummah who read Allah's divinely protected book and know His truth would behave so irresponsibly.

Hence, however powerful the West may be within the framework of globalization, and however influential its modern culture is, it is still impossible for it to append the Muslim world as part of its own civilization.

Secondly, in our day and age, choosing to be negative and passive, or blindly refusing to make any choice whatsoever, are both impossible attitudes to maintain. Distances have shrunk and barriers have been stripped away, making the world a much smaller place.

There is now no way for us to seclude ourselves closing our eyes and ears to the outside world. In any case, such an attitude goes against the true spirit of Islamic teachings and civilization, and the universality of its message.

Thus, the true believing Muslim who upholds the ageless banner of his civilization must interact with his peers and surroundings. There must be between him and members of other cultures the type of exchange that allows for better understanding and appreciation.

He should reach out to others through Da'wah, the call to Islam, setting a good example, establishing justice, and discussing all issues with wisdom and forbearance.

It is my opinion that while the vast Muslim masses should focus on setting good examples, the role of discourse and major discussions should be the call of Muslim scholars, thinkers and intellectuals who are capable of fulfilling this role and bearing the responsibility of such an obligation.

The history of our Islamic civilization has passed down a glorious heritage and a wealth of unique achievements by which we should feel honored. We must seek inspiration from our great past and borrow some of its dazzling accomplishments according to the spirit of the present age, in order to cooperate and better interact with other cultures in goodness and righteousness.

Professor Muhammad Abu Zahrah  may  Allah  have  mercy  upon  him states: “Coming closer and developing a better understanding of other cultures requires co-operation in order to uphold truth and virtue, put down falsehood and administer co-operation so that people from every part of the earth may unite to protect and support the weak everywhere, and to prevent tyranny and oppression from corrupting humanity.”

Calling to Islam - the duty of every Muslim.

While all the messengers appointed by Allah were charged by Him with the responsibility to disseminate the revealed guidance with which they were entrusted, their respective nations too, were called upon to share in the fulfilment of Allah’s orders. Allah reminds us in the Holy Quran with (what means): “And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying]: 'You must make it clear [i.e., explain it] to the people and not conceal it.'…” [Quran: 3:187]

The position of the Muslim Ummah (nation), in this respect, is clear in the Quran, where Allah states (what means): “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong…” [Quran: 3:110]

Thus, Allah Almighty has honoured this Muslim Ummah by appointing it to share in the noble cause of its Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) (may Allah exalt his mention) by inviting people to follow the straight path. The Quran further stresses (what means): “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong…” [Quran: 9:71] while: “The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right…” [Quran: 9:71]

Hence, the truth emerges clearly that to enjoin what is right and forbid what is wrong constitutes a fundamental difference between a believer and a hypocrite, who pretends to be a believer when he is quite the reverse. Consequently, all members of the Muslim Ummah, men and women alike, are individually responsible to further the cause of Islam with the zeal, determination and sense of sacrifice of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and his companions, may Allah be pleased with them.

That the Companions did their utmost, individually and collectively, to convey the light of Islam to all people, even outside the Arabian Peninsula, is demonstrated by the lengthy and dangerous journeys they took, reaching the Atlantic Ocean in the west and the Great Wall of China in the East. Countless distinguished companions breathed their last in faraway and foreign lands preaching Islam, for which their sacrifices knew no bounds.

At this point some commonplace misconceptions ought to be cleared. To call all peoples of the world to Allah is the duty of every responsible and conscientious Muslim. Since there is no priesthood in Islam or sacerdotal class among Muslims, the duty of the call to Allah cannot be transferred to an ill-conceived and imaginary group called the 'men of religion.' In Islam everyone is a man of religion and every man will be accountable to Allah as to whether he fulfilled his obligations sincerely and to the best of his abilities or not. The following verse of the Quran should be very enlightening in this respect; Allah says (what means): “Say: 'This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him.'” [Quran: 12:108]

Thus, anyone who rightly claims to be a follower of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) cannot evade his duty to call people to Allah.

The following prophetic traditions amply elucidate this point: “Let those who witness inform those who are absent.” [Al-Bukhari] The word 'witness' here is taken to mean anyone who possesses some Islamic knowledge. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is also reported to have said: “Preach on my behalf, even with just one verse (i.e. verse of the Quran).”

Therefore, one need not be a profound scholar or a great jurist to call others to Islam. No doubt a person well-versed in Islamic sciences would be able to speak more authoritatively and would be in a position to explain matters of religion to the minutest details. However, a high level of scholarship is not a prerequisite to call others to Islam. Everyone’s effort has a definite gap to fill. A Muslim scholar will address his counterpart with a refined style and scholarly content, while a Muslim layman will have to reason with his equals in practical terms, each having a role complementary to the others.

Every individual of the Muslim Ummah is obliged to be actively engaged in whatever way he can to guide people to the right path and support, morally as well as materially, those who labour to discharge this responsibility. A common misconception that found appeal even among earlier Muslim generations and which still lingers on to this day stems from failure to comprehend the meaning of the following Quranic verse in the proper context (which means): “O you who have believed! Upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided...” [Quran: 5:105]

In all honesty and fairness, the above verse does not connote, by any stretch of imagination, that a so-called pious or saintly person may absolve himself of the responsibility to call mankind to truth simply by thinking that evil would not knock at his door, on account of his being pure and peaceful. Regardless of how pious one may appear to be, he can never equal the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) or excel his companions, may Allah be pleased with them, in their moral perfection, sincerity of worship and religious devotion.

None of the Prophet's companions, may Allah be pleased with them, ever dreamt of resigning from the noble task of inviting the nations of the east and the west to eternal bliss and salvation offered by Allah through Islam. It was precisely to correct this wrong notion about the aforementioned verse that Abu Bakr, may Allah be pleased with him, issued the following warning: “O people! Indeed you read this exalted verse and put it in a place other than its own. Whereas I heard the Apostle of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) saying: "Indeed, if people see a cruel person and they do not restrain him, Allah may punish all of them."”

The Ansaar (inhabitants of Madeenah who welcomed the Muslim immigrants) had gone through great material sacrifices in support of the Islamic cause. When Allah granted victory to the Muslims after their long struggles against the polytheists and they conquered Makkah, some of the Ansaar felt satisfied. Now that Allah had bestowed His favour upon the believers and had crowned their noble efforts with a glorious and decisive victory over their opponents, they thought it justified for themselves to return to their much neglected trades and palm groves. Thereupon, Allah the Most High, revealed the following verse (which means): “…And do not throw [yourselves] with your [own] hands into destruction…” [Quran 2:195]

Which clearly meant that a believer would be exposed to the gravest danger if he were to abandon the struggle in the way of Allah and confine himself to routine Islamic duties such as Salaat (prayer), Sawm (fasting), Zakaat (alms-giving), and the like. Abu Ayyoob Al-Ansaari, may Allah be pleased with him, was among the distinguished Companions. According to some sources, he was one hundred and ten (110) years old when he participated in the first Muslim siege of Constantinople (Istanbul) where he died a martyr. Considering his old age, his younger friends would sometimes recommend him to rest for a while, to which he would reply: “Are you telling me to throw myself into destruction?”?”

Islamization of knowledge.

It is necessary to reform methods of thinking and build a genuine clear vision of its different stages. There is no field of science that cannot be regulated by the comprehensive Quranic perspective, which extends over all its core issues: goals, methods, facts and application.

With knowledge being directed towards the consolidation of power, hegemony,, egoism and transforming scientific accomplishments into weapons against mankind, rather than in his favor, giving an Islamic character to knowledge becomes even more important. It abides by the Quranic vision of the universe, life and the adoption of the framework set by Islam to regulate the scientific movement.

The focal points of the Islamization of knowledge:

The Islamization of knowledge is based on the following focal points:

1- To practice knowledge-based activity (discovery, collection, composition and publication) from an Islamic point of view.

2- To contain all various theoretical and applied human activities and sciences so as to be formed within an Islamic framework.

3- To assure that the capability of the Islamic mind, thought and method keeps up with the needs and challenges of the Ummah (Muslim nation).

The necessities for the Islamization of knowledge:

The need for knowledge to have an Islamic identity emanates from several necessities:

First: The necessity of creed:

It is to surrender to Allah, the Lord of all that exists, submitting to His Will, Commands and Prohibitions in all affairs of life. To give an Islamic identity to knowledge in the creed requires:

1- To aid the Muslims all over the world to have a better and more correct understanding of Islam. Thus, being more convinced concerning the right of this religion to lead mankind.

2- To enable the Muslims to acquire the necessary material power to develop their civil life so that they may achieve a suitable position in this world. As a result, they will be capable of encountering the challenges imposed upon them by their enemies who desire that they remain underdeveloped and in poverty.

Second: The necessity of humanity:

It is the endeavor to make the conscious believing person, who is able to resist all forms of rogue (and misleading) knowledge.

Third: The civic necessity:

To protect present and future Muslims from getting dissolved in civilizations other than their own. The aim of giving an Islamic character to civilization is to restore the role of this Ummah in rebuilding the world through knowledge based on the guidance of Allah The Almighty.

Fourth: The scientific necessity:

It is true that scientific activity, in its material aspect, has been established upon personal gains, ambitions, discovery and the pursuit of being distinguished. However, giving an Islamic character to it encourages scientific activity to flourish in discovering facts and established norms of the universe. Thus, the sources of power and energy that the Book of Allah The Almighty Referred to will be made evident. He The Almighty called upon the Muslims to extract them to provide mankind with good in abundance.

The role of the Muslim in utilizing the Islamic method for scientific means becomes more important in the age of mass communication, space exploration and computer science. Therefore, it is incumbent that the Muslims have a prominent role in the civil scientific renaissance. This role will establish the necessary base to achieve successive authority on earth and face the challenges of time provided that they endeavor on the basis of the Book of Allah The Almighty and the Sunnah of His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

This is the difference between the Muslim scientist and those who only seek to gain wealth and position. They make a mockery of their knowledge for the destruction of mankind rather than facilitating the means of life and pursuing happiness for all people.

Principles of the Islamization of knowledge:

The principles of the Islamization of knowledge vary with the different variety of scientific fields. These principles include:

1- To believe in the Oneness of Allah The Almighty and reflecting this belief upon all aspects of thought and activity.

2- To believe that man is the vicegerent of Allah The Almighty on earth, and that He The Almighty Has Subjugated all things in it to his service.

3- To believe in Islam's comprehensive nature and ability to lead the world in all disciplines.

4- To believe in the general nature of Islamic facts in all times, places and associated people.

5- To believe in the necessary agreement of the Divine revelation with the mind.

6- To make Muslims mindful of their religion and their role in life.

7- To unify the concepts and methods of Islamic thought.

8- To encompass the Islamic heritage: The Quran, the Sunnah, the tradition of the Companions, May Allah Be Pleased with them and their followers from the two subsequent generations, May Allah Have Mercy upon them and the efforts of the scholars, thinkers and reformers of the Ummah.

9- To be up-to-date with the latest achievements of contemporary knowledge.

10- To renew the basic priorities of scientific research.

11- To compose scientific cadres and provide necessary technical, material and human resources.

12- To care for the role of knowledge, libraries and the Arabic translation of sciences that preceded us.

13- To encourage Arabic in the pursuit of scientific knowledge and giving importance to it because it will be the instrument of Arabic and Islamic thinking until it becomes the (universal) language of science.

14- The disciplining of scientific cadres, competent in more than one single foreign language, to be active elements in the effective transmission of (knowledge from) the developed Western civilizations.

15- To increase individual activity in this respect through investigating the intention of serving Islam and the Ummah in the educational process and performance of scientific research.

16- To provide the necessary resources to conduct scientific research and experiments and rewarding scientists in all scientific fields through the distribution of prizes and raising their financial status.

17- To encourage the excellent youth by investing in them and setting up long-term plans for them to be the scientists of the future.