Enjoining good and forbidding evil

Allah, the Exalted, Says (what means): "Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma`roof (i.e., Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism, disbelief and all that Islam has forbidden). And it is they who are the successful.'' [Quran 3:104]

"You (true believers in Islamic Monotheism) are the best of peoples ever raised up for mankind; you enjoin Al-Ma`roof (i.e., Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden)''.[Quran 3:110]

"Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).''[Quran 7:199]

"Those among the Children of Israel who disbelieved were cursed by the tongue of Daawood (David) and `Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do".[Quran 5:78, 79]

"…We (i.e. Allah Almighty) rescued those who forbade evil, and with a severe torment We seized those who did wrong because they used to rebel against Allah's Command (disobey Allah)."[Quran 7:165]

Abu Sa`eed Al-Khudri, may Allah be pleased with him, reported: The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is yet unable to do so, then with his heart; and that is the weakest form of Faith". [Muslim]

This Hadeeth (narration) contains a very important prescription to prevent the Muslim society from all things which are forbidden in Islam. So long as Muslims adhered to it and ceaselessly and fearlessly performed their obligation of enjoining the right and forbidding the wrong, their society was largely safe from many evils and sins.

Nu`maan Ibn Basheer  may  Allah  be  pleased  with  him reported: The Prophet   sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "The likeness of the man who observes the limits prescribed by Allah and that of the man who transgresses them is like a group of people who get on board a ship after casting lots. Some of them are in its lower deck and some of them in its upper (deck). Those who are in its lower (deck), when they require water, 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 let them go ahead (with their plan), all of them will remain safe". [Al-Bukhari]

We learn from this Hadeeth that the consequences of committing acts which are forbidden in Islam are not confined only to those persons who commit them, but the whole society has to suffer the consequences. It is, therefore, essential that the people who are in the habit of committing sinful acts and violate Divine injunctions, should be checked to save the whole society from destruction. If this is not done, the entire society will have to face the Divine punishment.

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "Beware of sitting on roads (paths).'' The audience said: "We have them as sitting places.'' The Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "If you have to sit there, then observe the rights of the way". They asked, "What are the rights of the way?'' He  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "To lower your gaze (on seeing what is illegal to look at), removal of harmful objects from the way, returning greetings, and enjoining good and forbidding wrong". [Al-Bukhari and Muslim]

This Hadeeth tells us that it is improper to sit on roadsides and passages in such a way, which causes inconvenience to the people who pass by. It is really very unfortunate that now we do not care about such things at all. If sitting on the roadside is indispensable, then it is essential to observe the requirements mentioned in the Hadeeth.

Some Islamic etiquette mentioned in this Hadeeth have also been stated in other Ahadeeth (pl. or Hadeeth). For instance, politeness of speech, sharing of someone's burden, helping the oppressed and the troubled, guiding the wayward person to the right path, answering (in the prescribed manner) one who sneezes, etc.

`Abdullaah Ibn `Abbaas, may Allah be pleased with them, reported: The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) saw a man wearing a gold ring. So he (the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )) pulled it off and threw it away, saying, "One of you takes a live coal, and puts it on his hand?!'' It was said to the man after the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) had left: "Take your ring (of gold) and utilize it,'' whereupon he said: "No, by Allah, I would never take it after the Messenger of Allah   sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) has thrown it away". [Muslim]

We learn from this Hadeeth that wearing gold rings (and other golden ornaments) is prohibited for men. Unfortunately, it has become a popular fashion nowadays for men to wear gold rings to signify their marriage, which is a very dangerous custom that must be shunned.

`Aa'idh Ibn `Amr, may Allah be pleased with him, visited `Ubaidillaah Ibn Ziyaad (the ruler) and said to him: "Son, I heard the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) saying, 'The worst shepherds (rulers) are those who deal harshly in respect of supervision. Beware, don't be one of them!''' Ibn Ziyaad said to him, "Sit down, you are but a husk from among the Companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) '' `Aa'idh Ibn `Amr, may Allah be pleased with him, retorted: "Was there any husk among them? Surely, husk came after them and among others than them". [Muslim]

This Hadeeth presents a model of courage and boldness of speaking the truth before a tyrant. It was displayed by `Aa'idh in the court of 'Ubaidillaah Ibn Ziyaad, governor of Basrah. The latter humiliated `Aa'idh, may Allah be pleased with him, the righteous preacher, for his straight forwardness and truth but he repeated his statement about the eminence of the Companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and said none of them could be called husk.

Huthaifah, may Allah be pleased with him, reported: The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted". [At-Tirmithi]

To abandon the practice of enjoining virtue and forbidding vice is likely to incur the displeasure of Allah and the rejection of prayers and supplications.

Start with yourself before others

Who to start with?

In Da'wah (call to Islam), start with yourself before the members of your family and other people and look at what is lacking in you in order that you may start treating it.

So if there is a common deficiency between you and one of your companions or family members, then join him with you in resolving this problem because the Messenger of Allah said: “Whoever from amongst you sees an evil he should change it with his hand and if he is not able to, then with his tongue and if he is not able to, then he should hate it in his heart, and that is the weakest level of faith.” [Muslim and Ahmed]

How is your humbleness in prayer?

When our hearts are overloaded with the pressures of life and at the point of exploding, comes the prayer as an outlet where souls can breathe the taste of tranquility, throw the troubles of life away and become happy and calm. However, for a prayer we have to provide it with what makes us Humble. Allah Says (what mean): {Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive} [Quran 21:90]

Read about that which will better your condition and that of your prayer, increase your humbleness in it and soften your heart.

How is your relationship with Allah?

Are you one whose supplications are answered or do you notice most of your supplications not being answered?

Look into your Aqeedah (Faith) and the level of your certainty and reliance upon Allah, and observe closely your food and drink - are they from that which is Halal (lawful) or Haram (unlawful), or is there some doubt about their source?

If the situation was one that requires enjoining good and forbidding evil, what would you do? Prophet Muhammad said: "By Him in Who's Hand is my soul, you will enjoin good and prohibit evil or (else) Allah will soon send upon you a punishment from Him, then you will call upon Him and He will not answer you." [Ahmed and At-Tirmithi]

Maybe you would benefit from reading Hadeeths (Prophetic narrations) pertaining to the punishment of the grave and that of its bliss, about the terror of the Resurrection, and the torment of the Hell Fire. You could well continue reading for days, weeks or months, accompanying that with good actions and self-struggle.

It is imperative that a person takes his soul to account and treats his deficiencies. Match yourself against the Quran and the Sunnah (Prophet's tradition) to know who you are, and look what you have set aside for Allah to know what Allah, the Almighty and Majestic, has prepared for you because of the saying of the Messenger of Allah : “Whoever wants to know what Allah has prepared for him then he should look to what he has prepared for Allah.” [As-Silsilah As-Saheehah]

Are you prepared for the meeting with Allah?

Have you fulfilled the rights of the creation, one to another? Or are you in a constant state of postponing and deferring?

Have you converted your knowledge of repentance into crying and penitence?

Have you turned whatever you have read about loving Allah into real love for your Muslim brothers?

Do you often visit them, and overlook their faults? Do you aid the needy from amongst them, feel delight for their happiness and grieve for their sorrow?

Do you taste the sweetness and delight of Faith?

Are Allah and his Messenger more beloved to you than anybody else?

Do you give precedence to the love of Allah over wealth, business, whims and desires?

Test yourself when you hear the call to prayer, if you notice a desire to delay answering it in order to pursue your interests in trade (for example) then know that Satan has succeeded in gradually leading you astray and that your love for Allah is deficient. In this way it is upon you to consolidate yourself, giving precedence to the orders of Allah over any other worldly matter.

How is your abhorrence of entering into disbelief? Do you abhor it as you would abhor being thrown into the Hell Fire?

Do you live this abhorrence and this feeling in you, so that your sincerity to Allah is cultivated and that you may hasten to purify your soul?

Contemplate the Hadeeth of Umm Salamah, may Allah be pleased with her, who said: “‘Most of the invocations of the Messenger of Allah used to be: “O Changer of the Hearts make my heart firm upon your religion.” [Ahmed and At-Tirmithi]

Reflect upon how Ibraheem (Abraham), may Allah exalt his mention, feared associating partners with Allah, therefore he, may Allah exalt his mention, used to supplicate to save not only him, but his generation also. Allah Says in the Quran about that supplication of Ibraheem, may Allah exalt his mention, (what means): {And keep me and my sons away from worshipping idols.} [Quran 14:35]

This is what Abu Ad-Darda', may Allah be pleased with him, used to fear hence his saying: 'Verily what I fear from my Lord on the Day of Resurrection is that He calls me in front of all creation and Says to me “O 'Uwaymir (i.e., Abu Ad-Darda' himself),” so I say, “Here I am My Lord at Your service,” so He Says, “What did you act upon from the knowledge that you acquired?”

Don't forget the supplication of Yoosuf (Joseph), may Allah exalt his mention, Allah Says about it in the Quran (what means): {Cause me to die as a Muslim and join me with the righteous.} [Quran 12:101]

You should aid yourself through fear: living with the fear of eternal abode in the Hell Fire. Don't rest and sit around while the sweetness of Faith is missing or is weakened. How many people set out on journeys for the purpose of treating their illnesses and how many of them spend out of their wealth to treat these illnesses? Do not the souls and the hearts have more priority in being treated, as their matter is one of total eternity? Bring to mind the Hadeeth, “Every slave will be resurrected upon that which he died.” [Muslim], then expect death at any moment.

It is better for you if you were to meet death whilst trying to improve your own condition than to die whilst striving to improve others', being held accountable at the same time for leaving off obligatory actions just like the lantern that burns itself out and gives light to others, as in the Hadeeth: “The example of the scholar who teaches the people good things but forgets himself is that of a lantern, it gives light to the people but burns itself out.” [At-Tabarani]

Directions on giving advice - II

Manners of giving Naseeha (advice)

·        Seeking the Pleasure of Allah by giving Naseehah

It is necessary that a person has the intention of seeking the pleasure of Allah the Almighty when giving Naseehah. Only such an intention deserves reward from Allah and acceptance from His slaves.

If the intention is other than that, then that person deserves the anger and wrath of Allah as well as the hatred and rejection of the people - including the one being advised.

·        Not slandering the one being advised

This is an affliction that has befallen many Muslims. Many times, after taking a closer look, we find that the person giving Naseehah actually wants to slander the person he is advising because of personal hatred. This does not befit the one being advised and may lead to a worse situation with no benefit resulting from the Naseehah.

·        Naseehah is to be given in secret

Naseehah is most likely to bear its fruit when given to a person when he is by himself, for in such a situation the person is less likely to be affected by the thoughts of others. The sincere advisor should not aid the devil over his brother by publicly rebuking him and letting Shaitaan (Satan) beguile his brother into not taking the Naseehah. This closes the doors of goodness and acceptance, and reduces the chances of the Naseehah from being accepted.

This is why our pious predecessors used to give Naseehah in secret. Ibn Rajab  may  Allah  have  mercy  upon  him wrote, "When the righteous predecessors intended to give Naseehah to someone, they admonished him privately, to the point that some of them said, 'The one who exhorts his brother between him and himself, then it is Naseehah. The one who exhorts him in front of people, then it is merely scolding!'"

Al-Fudhail Ibn 'Iyyadh  may  Allah  have  mercy  upon  him one of the pious scholars from our predecessors, said, "A believer covers up and gives Naseehah, whereas an evildoer exposes and humiliates." Ibn Rajab commented on this statement saying, "It is Naseehah if it is with a cover, while it is humiliation with broadcasting".

·        Naseehah is to be given with kindness, gentleness and softness

A sincere advisor must be kind, soft and well-mannered in giving Naseehah to others, as this might get the desired response from the one he is advising. One must understand that accepting Naseehah is like opening a door, and that the door will not open without the proper key. The one who is given Naseehah has a heart that has a lock in some matter - for he has abandoned something that Allah has demanded from him, or has committed something that Allah had forbidden him from. There is no better key to unlock the heart than kindness in giving advice, gentleness in exhortation and softness in speech as the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "Kindness is not to be found in anything but that it adds to its beauty, and it is not withdrawn from anything but it makes it defective." [Muslim]

·        Do not compel others to follow one's Naseehah

It is Wajib (obligatory) on the advisor to render sincere advice to others, but it is not his right to compel others to follow his advice as well. That is the right of the Muslim ruler upon his subjects, or a Muslim Judge in his jurisdiction. A sincere advisor is one who guides toward goodness, but he is not to command others to act upon it.

·        Choosing the proper time to give Naseehah

The one giving Naseehah must choose the right time to give his advice, since a person is not always ready to receive Naseehah. A person may be angry about something, upset about not getting what he wanted, grieved for something he may have lost, or there may be some other reason that might prevent him from responding to the Naseehah.

·        Naseehah that is against Islam is not to be followed

Giving Naseehah is part of Sharee'ah (Islamic Law). Therefore, if someone gives advice to act against Sharee'ah or to perform a forbidden deed, then it is not called Naseehah. The one who giving such should quit doing that and the one who being advised should not accept it.

Factors affecting the acceptance of Naseehah

I) Naseehah must be given according to the proper manners, which have been described above.

II) One of the most important factors that contribute in one's rejecting a fellow Muslim's Naseehah is arrogance. Arrogance prevents one from accepting Naseehah and acting upon it; whereas, the one who continuously strives to remove arrogance from his heart, finds it easy to accept Naseehah. This is because the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "Arrogance is to reject the truth and despise the people".

Benefits of Naseehah

I) It purifies the one being advised from some weakness. When one sees a fellow Muslim negligent in performing a good deed, or committing some wrong, he should be take it upon himself to mend the shortcoming. The shortcoming may pertain to the rights of Allah or to the rights of His slaves.

II) When a believer gives Naseehah to his brother in Islam, he helps him in a matter in which his brother has erred because the believer loves for his brother what he loves for himself.

III) When a believer gives Naseehah to his brother, he is disposing of the right that his brother has upon him. Just as you would not like to see a fault in yourself, and would work to remove it, likewise, you should not like to see that fault in your brother. You must hate to see in him what you hate to see in yourself, hence, you should give him Naseehah to remove that fault as you would have liked to receive Naseehah to have that fault removed from you. Give your brother Naseehah and guide him toward goodness, and take him away from harm.

Giving Naseehah is a sign of true brotherhood, a way of bringing the hearts closer, and of closing the doors of hatred and suspicion. This is why 'Umar Ibn Abdul-Azeez, may Allah be pleased with him, said, "The one who grants Naseehah to his brother in matters of his religion and concerns himself with mending the affairs of this life; then, he has granted an excellent gift and fulfilled a Wajib (obligatory religious duty) that was due on him .." If someone were to ask, "How is Naseehah a right of brotherhood, when one's faults are mentioned?" The answer is not to feel apprehension when your brother informs you of your faults. He may know something that perhaps you are unaware of, and is compelled to tell you about it out of sheer compassion. It is a way of winning over the hearts of those who are endowed with insight.

Shaitaan has declared war on all of humanity, and Allah Almighty has given the believers the tools necessary to win this war. Informing each other of ugly deeds we perform or about loathsome characteristics that we may have is like pointing out where the land mines are on a battlefield. By pointing out these hidden dangers, we help to keep each other from destruction. In this war of conquering the self, the help, aid and guidance of our brothers and sisters is needed to assure the ultimate victory, In-shaa’ Allah (Allah willing), of true success in this worldly life and the Hereafter. 

Directions on giving advice -I

Among the essential obligations Islam enjoins Muslims to do is to offer sincere advice to people, whether fellow Muslims or others, in the best manner, so as to spread good and eliminate evil in society.

How many of us have looked to our brothers and sisters in Islam and have seen them straying from the path of Allah, and have turned our faces away? How many of us have seen our brothers erring and said to ourselves, it is none of my business? Well, it is our business, for the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) has made it our business.

In the Hadeeth (sayings of Prophet, sallallahu ‘alayhi wa sallam,) related by Tameem Ad-Dari, may Allah be pleased with him, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said, "The religion is (built on) advice." The people listening asked, "To whom?" The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) replied, "To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and the common folk." [Al-Bukhari and Muslim]

Naseehah (Advice)

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) equated the entire religion to giving Naseehah, but what exactly is Naseehah? Naseehah is an Arabic word that is usually translated to mean "sincerity" or "sincere advice", but actually embodies every type of virtue. As believers, this statement of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) must be taken to heart. By learning what Naseehah is, we can then act on it and bring about positive changes in ourselves and each other. Naseehah is a wonderful weapon, but like most weapons, if the user does not know how to use it properly, it can cause more harm than good.

How is Naseehah given to the common Muslims?

I) By establishing His worship (worships only to Allah alone) by offering the obligatory deeds with perfection.

II) By believing in Him; negating partners from Him; not denying any of His qualities; describing Him with all the qualities of beauty and perfection; and declaring Him to be far removed from faults and qualities of imperfection.

III) By establishing His obedience and turning away from His disobedience.

IV) By loving and hating for His sake; befriending and making allegiance to those who obey Him and taking as enemies those who disobey Him; and turning toward what He loves and distancing oneself from displeasing Him.

V) By appreciating His blessings, bounties and thanking Him for them by obeying Him out of love and drawing closer to Him through the heart.

VI) By calling to all of the above, teaching it and being sincere in it for His sake.

How is Naseehah given to the Book of Allah?

I) By firmly heartily believing that it is the Speech of Allah and His revelation; it is not like the words of the creation; and none of His creation is capable of producing something similar to it.

II) By respecting it.

III) By learning and teaching it; reading, reciting, and writing it properly; understanding its meaning; staying within its bounds; acting upon what is contained in it.

How is Naseehah given to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )?

I) By affirming Prophet’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )   prophethood.

II) By firmly believing everything that Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )  came with; obeying him in what he commanded and what he forbade.

III) By aiding Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) while he was alive and after his death; taking his enemies as one's enemies, and befriending those who take him as a friend.

IV) By realizing the greatness of Prophet’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )  right upon us, honoring him  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and reviving his Sunnah (tradition/practice).

V) By practicing Sunnah Prophet’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )  spreading and affirming it; refuting those who cast doubts upon it; spreading its knowledge and its understanding; not arguing about it without knowledge; calling others toward it; teaching it with gentleness; showing its greatness and the greatness of those who adhere to it by attaching oneself to them; and showing it its due respect when studying it.

VI) By loving Prophet’s  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) family (Ahl-ul-Bait) and his companions, may Allah be pleased with them; turning away from those who belittle his family or revile his companions.

Naseehah to the leaders of the Muslims

It is obligatory (Wajib) to give Naseehah to the leaders of the Muslims, since they have faults and are not protected from committing errors, but who are the leaders of the Muslims? They are:

I) The caliphs and others responsible for the affairs of the Muslims.

II) The religious scholars.

As for giving Naseehah to the rulers of the Muslims, it includes:

I) Assisting and obeying them in the right.

II) Reminding them if they err or forget.

III) Fighting Jihad with them. Participate and support them in Jihad (struggle for the sake of nation/religion by hoping benefit from Allah) whenever needed.

Giving Naseehah to the scholars includes:

I) Spreading their knowledge.

II) Spreading their virtues.

III) Having good opinion about them.

IV) Accepting their rulings if they give sound proofs for their decisions.

V) Giving them the benefit of the doubt, or making excuses for them if they make mistakes.

VI) Honoring and respecting them.

Naseehah to the common Muslims

The following includes giving Naseehah to all Muslims, be they black, white, Arab or non-Arab; be they sinful, ignorant or heedless. It also includes giving Naseehah to Muslims, no matter which organization or group they belong to or if one likes them or dislikes them.

How is Naseehah given to the common Muslims?

I) By guiding them to what will bring them benefit in this life and Hereafter.

II) By removing harm from them and bringing them benefit.

III) By teaching them what one loves for oneself and hating for them what one hates for oneself.

IV) By teaching them what will benefit them.

V) By commanding them what is right and forbidding them what is wrong with gentleness and sincerity.

VI) By being soft with them, honoring the elderly, loving and being merciful towards the youth.

VII) By not being deceptive and jealous toward them.

VIII) Protecting their honor and wealth.

The methodology of discourse in Da'wah

The methodology of discourse in Da'wah (Islamic propagation) constitutes the following principles:

A. Establishing the principle of submission

The principle of submitting to Allah The Almighty should be established and stressed. Muslims should realize that they must submit to the ordinances of Allah The Almighty, whether they understand the wisdom behind them or not. Allah The Almighty Says (what means):

{It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.} [Quran33:36]

{But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65]

 When we are keen on attaining faith and submitting to Allah The Almighty, we save ourselves from many setbacks and our Da‘wah will be fruitful, Allah willing.

We should be wary of the misleading mass media that holds dialogues about issues related to the Sharee‘ah (Islamic legislation) and reduces the status of the Sharee‘ah rulings to that of an opinion and a viewpoint that are open to dispute. This is the first step that the advocates of Westernization and secularism want to achieve.

B. Relying on the fact-based methodology

When we discuss women’s issues, we need to talk in a factual manner that respects people’s minds and thinking. People, nowadays, do not accept dictates, personal opinions and convictions of anyone, regardless of who he is.

Hence, when we say that the woman going to work affects her ability to look after her home and bring up her children, we need to cite scientific studies that prove the authenticity of what we are saying. Moreover, when we talk about the connection between the intermixing of the two sexes and the woman going out and crimes against women, and when we talk about the effect of chastity on preserving the stability and success of marital relations, we need to support what we say by scientific evidence and the results of specialized studies.

Nowadays, there are many studies backed by scientific research that are not being utilized, which we can benefit from. Moreover, we should conduct scientific research on many vital issues that we are in need of. We should also make use of research centers and university staff members in this regard. These serious studies may be more important than the books and booklets that are merely quotations from old books.

C.  Differentiating between traditions and Sharee‘ah rulings:

Traditions are closely connected to women’s issues, as every society has certain traditions that are related to women. Given the fact that most of the tribal habits in Islamic societies are characterized as 'conservative' behavior, some ill-informed men may confuse the traditions that the society has agreed upon and that have become part of its culture with the rulings of the Sharee‘ah. Thus, they insist on upholding these traditions and defending them even though they may have no basis in the Sharee‘ah. This matter requires moderation; habits that have no origin in the Sharee‘ah should not be followed and defended, let alone linked to Sharee‘ah. On the other hand, they should not be totally rejected on the pretext that they are not mentioned in the Sharee‘ah; rather, good customs should be kept and bad ones should be rejected.

D. Observing Sharee‘ah restrictions without transgressing them:

Given the fact that woman is the most dangerous and most harmful temptation, there are rulings and restrictions stipulated in the Sharee‘ah to lessen the effect of this temptation.

Hence, we have to observe these restrictions and adhere to them. The keenness of some callers to spread Da‘wah and widen its scope may lead them to overlook these restrictions and transgress them.

This may be a reaction to common misperceptions about Muslim thinkers, scholars and callers. Some callers over-emphasize the aspect of 'liberating' themselves from the restrictions of the Sharee‘ah and may even start attacking those who adhere to them.

It is not acceptable for callers to exaggerate when criticizing the separation between men and women attendees in conferences and Da‘wah-related forums. Similarly, it is unacceptable for a caller to be presented to the audience by a woman, and to make her read the questions addressed to him, or to keep the issue of separating women’s place for prayers from that of men on top of the list of issues that he faces, in a bid to take quick steps towards Westernization and the liberation of women.

Attitude towards the advocates of Westernization and 'liberation':

This includes the following:

i.   Differentiating between the different categories of people who discuss women’s issues:

The call for women’s 'liberation' and for the Westernization of Islamic society was initiated by a group of people who are advocates of secularism and who cunningly endeavor to find ways that would help them achieve their dubious aims. These people use twisted methods to present their ideas and pretend to defend women’s issues and restore their stolen rights. Unfortunately, a number of writers, journalists and cultured men of letters, who are not secularists themselves, followed their footsteps as they were influenced by the ideology that these people presented. These people who are influenced by the ideas of secularists usually present issues that agree with the aims of the secularists.

Thus, during discussions we should not include all these people in one group; rather, we have to differentiate between those who agree with the ideas of secularists and those who are inclined to secularism.

The righteous predecessors differentiated between the different categories of the people of Bid‘ah (innovation). People of Ahwaa’ (desires) and heretics are not the same as those who want and seek goodness, but agree with some of the people of Bid‘ah about their Bid‘ah. Also, the one who calls to a certain Bid‘ah and defends it is not like others. People who practice religious innovations that lead to disbelief are not like those who practice religious innovations that lead to committing major sins.

ii.   Avoiding any talk about intentions

The truth should be clearly stated and falsehood should be confronted and clarified. However, there is a difference between pointing out what is right and refuting what is wrong on one hand, and judging the falsifier himself on the other hand. We usually direct bitter criticism against anyone who presents something different regarding women’s issues and other issues. Not only this, but we may also accuse the writer and the speaker of having bad intentions and so on.

Hence, discussion should focus on the idea and the topic. As for the figures of secularism and those who have impermissible ideas, they should be exposed in the right way; not through one book or one article, but through refuting all their tendencies and ideas in a manner that appears convincing to people.

E. Objective scientific criticism:

When such people discuss women’s issues or any other issue, they support their speech with proofs and evidence that make it seem objective and scientifically neutral and they usually exploit the results of scientific research in a misleading way.

It has been noticed that many of the callers’ replies to these people are characterized by being emotional and they tend to judge people. They may even include references to conspiracy theories hatched against women, and disregard the objective scientific discussion of the proofs that their opponents present.

The approach adopted by the callers may be convincing to certain categories of people who are already under their influence; however, it is not convincing to other people that they may be keen on convincing. Rather, this kind of approach may play a role in making this last category convinced of the opponent's point of view.

Callers are urgently in need of perfecting the language of dialogue and objective scientific discourse. They have to realize that being zealous advisors alone will not make people listen to them and accept what they say willingly. 

Da'wah priorities in the Sunnah

All Prophets, may Allah exalt their mention, worked on reforming their societies by calling people to the message that Allah Almighty sent them with. Today, Muslims are suffering in all spheres of life, while non-Muslim nations continue in their ignorance of purpose and path in this life. To reform these, it is essential for Muslims to follow the model of the Prophet of Islam  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and, after firmly grasping the message themselves, call others to it.

Muslims, therefore, must exercise their efforts and use all permissible means to invite others to the truth of Islam. Bearing the message is a serious responsibility and a noble task and, as such, it has to be performed with knowledge, seriousness, consideration and wisdom. In undertaking such an effort, these are the priorities that one should keep as a guide:

The Quran shows, in no uncertain terms, that the message and the top priority of all the Prophets was one and the same: The message of Tawheed (Islamic monotheism).

Tawheed means "the realizing and maintaining of Allah's unity in all of man's actions which directly or indirectly relate to Him. It is the belief that Allah is One, without partner in His dominion and His actions, One without similitude in His essence and attributes, and One without rival in His divinity and in worship." Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) the last Prophet to be sent to mankind and the Jinn, was ordered by Allah in the Quran to say (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]

Tawheed is the single most important concept in Islam and the top priority in bearing the Message. The following evidence shows this in a clear way.

The oft-quoted reference with regards to priorities and gradation in Da`wah (call to Islam) is the famous Hadeeth (narration) reported by Ibn `Abbaas, may Allah be pleased with him, that the Prophet, sallallaahu alayhi wa sallam, sent Mu`aath, may Allah be pleased with him, to Yemen and said, "Invite the people to testify that Laa ilaaha illa Allah [none has the right to be worshipped but Allah] and that I am the Messenger of Allah. If they obey you in that, then inform them that Allah has enjoined upon them five prayers in every day and night, and if they obey you in that, then inform them that Allah has made it obligatory for them to pay Zakaat (alms) from their properties and it is to be taken from the wealthy among them and given to the poor among them." [Al-Bukhari]

It was for this reason, that the Prophet, sallallaahu   alayhi wa sallam, stayed in Makkah for thirteen years, calling people to the correct understanding of the Oneness of Allah and making worship solely for Him.

The best of generations, the Companions, may Allah be pleased with them, learned their religion from the Prophet, sallallaahu alayhi wa salam, himself and continued in keeping the same priorities, strengthening belief before anything else.

Shaykh Abdur-Rahmaan Abdul-Khaaliq, in his treatise on the priorities of the Islamic work in the West, also clearly explains that Tawheed is the top priority:

"The first priority Muslims of the West must preserve is Tawheed. Believing in the oneness of Allah and worshipping Him Alone is the reason behind creation. Tawheed makes a Muslim different from the disbelievers. Muslims who live in the West are different from the disbelievers because of their Islam. Eeman (faith) is the way to success and the true Path of Allah. Whoever concentrates on this life and ignores the next life will be the one who loses both".

"Da`wah should start with fundamental issues, before proceeding with those that are less central. The Oneness of Allah is the beginning and the end. Each deed should be connected with it."

Having shown that the first priority is calling to correct beliefs and faith in Allah, the Exalted, it is important to understand the underlying reasons as to why this primary objective remains true in all places and at all times. Those who call toward Allah's Religion and want to establish the way of life prescribed by this Religion should ponder at length over this significant fact, that for thirteen years, the Quran exclusively expounded this faith and did not deviate from this issue to describe the details of that system which was to be established on this faith or any laws for the organization of the Muslim society.

There is no doubt that all our shortcomings are related to our level of faith. Many consider unity of Muslims to be one of the most fundamental issues that demand the concentration of our efforts, since without strong unity Muslims are unable to face their problems. However, unity cannot be achieved through organizations or lectures, nor can it be achieved by spending money. We need to realize that it was Allah Almighty Himself who united the hearts of the Companions, may Allah be pleased with them, once faith entered their hearts. Allah Says in the Quran (what means): "And (Allah) brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise." [Quran 8: 63]

So, there is no way to establish unity, brotherhood or an Islamic society except by profound faith and righteous action.

Consequently, the first step for us to take is to correct our faith. Anything else would be short-sighted and lead to failure. We must learn and teach the true Islamic faith; its realities, signs and benefits. Learning the faith should be accompanied by learning about Shirk (associating others with Allah in worship) and disbelief, so that Muslims safeguard themselves from the disbelief and misguidance of the disbelievers. To strengthen our faith, we must put the Quran back to its proper place in the Muslim's life. The Quran is a book of guidance that is to be understood and abided by, not merely recited and used as a talisman.

Da'wah priorities in the Quran

Da'wah is an Arabic word which comes close to the word "invite" or "invitation" in English. The understanding of the usage of the word "Da'wah" with regard to the faith of Islam is that it is the responsibility of the Muslims to "invite" all humanity to the way of Islam, i.e., submission to the One True God (Allah Almighty) on His terms. Da'wah is incumbent on all Muslims and must be done in compliance with the methodology already established by the last Prophet of Islam, Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ).

Muslims therefore must exercise their efforts and use all permissible means to invite others to the truth they have. Bearing the message is a serious responsibility and a noble task and, as such, it has to be performed with knowledge, seriousness, consideration and wisdom. When embarking in such an effort, there are some priorities that should be taken into account. Such priorities can be divided into two categories: (1) those regarding the content of Da'wah and (2) those regarding those who make/receive Da'wah. Priorities of the first category are:

1-    Tawheed (Islamic monotheism)

Tawheed is the bedrock of every Islamic activity, whether directed to Muslims or non-Muslims. It is the essence of Islam, without which every effort is rendered null. The Quran shows, in no uncertain terms, that the message and the top priority of all the Prophets may Allah exalt their mention was one and the same: The message of Tawheed.

Tawheed means "the realizing and maintaining of Allah's Oneness in all of man's actions which directly or indirectly relate to Him. It is the belief that Allah is One, without partner in His Dominion and His actions (Ruboobiyyah), One without similitude in His Names and Attributes (Al- Asmaa' Was-Sifaat), and one without rival in His Divinity and worship (Uloohiyyah)."

Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) the last Prophet sent to humanity and the Jinn, was ordered by Allah, the Most Exalted, in the Quran to say (what means):

"Say (O Muhammad): 'This is my way; I invite unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the polytheists.'" [Quran 12:108]

Tawheed is the most important concept in Islam and the top priority in bearing the Message. The following evidence shows this in a clear way:

The oft-quoted reference with regards to priorities and gradation in Da'wah is the famous narration reported by Ibn `Abbaas may Allah be pleased with him who said: "The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) sent Mu`aath to Yemen and said: 'Invite the people to testify that Laa ilaaha illa Allah [none has the right to be worshipped but Allah] and that I am the Messenger of Allah. If they obey you in that, then inform them that Allah has enjoined upon them five daily prayers in every day and night. If they obey you in that, then inform them that Allah has made it obligatory on them to pay the Zakaat (alms) from their properties and it is to be taken from the wealthy among them and given to the poor among them. '" [Al-Bukhari and Muslim]

It was for this reason that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) stayed in Makkah for thirteen years, calling people to the correct understanding of the Oneness of Allah Almighty, and making worship solely for Him.

Priorities of Da'wah to non -Muslims is as important as Da'wah to Muslims. The top priority with regards to non-Muslims is to bring them away from their disbelief or polytheism to belief in the Oneness of Allah Almighty and the Messengership of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and teaching them the true purpose of their existence.

2-  Strengthening belief:

The best of generations, the Companions may Allah be pleased with them learned their religion from the Prophet sallallaahu alayhi wa sallam himself and continued on keeping the same priorities, strengthening belief before anything else.

Abdullaah Ibn `Umar may Allah be pleased with them said "We lived during a period of time in which one of us would receive faith first before receiving the Quran and when the Quranic Chapters were revealed, we would learn what they permitted, what they ordered and what should be the stance towards them. But I have seen men, some of whom are given the Quran before faith and they read it from the opening chapter of the Book to its closing and they do not know what it orders, what it forbids and what should be his stance towards it. They are like someone who picks dates only to throw them (i.e. he does not get any benefit from his recital)." [Al-Haakim]

Having shown that the first priority is calling to correct beliefs and faith in Allah, it is important to understand the underlying reasons as to why this primary objective remains true in all places and at all times.

There is no doubt that all our shortcomings are related to our level of faith. Many consider the unity of Muslims to be one of the most fundamental issues that we should concentrate our efforts on, since without strong unity, Muslims are unable to face their problems.

However, unity cannot be achieved through organizations or lectures, nor can it be achieved by spending money. We need to realize that it was Allah Himself Who united the hearts of the Companions may Allah be pleased with them of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) once faith entered their hearts. Allah Almighty Says (what means):

"And He has united their (believers') hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise." [Quran 8:63]

So, there is no way for establishing unity, brotherhood or an Islamic society except through profound faith which leads to righteous action.

Consequently, the first step for us to take is to correct our faith. Anything else would be short-sightedness and lead to failure. We must learn and teach the true Islamic faith; its realities, signs and benefits. Learning the faith should be accompanied by learning about Shirk (associating partners with Allah in worship) and disbelief, so that Muslims safeguard themselves from the disbelief and misguidance of the disbelievers. To strengthen our faith we must put the Quran back to its proper place in the Muslim's life. The Quran is the book of guidance that is to be understood and abided by, not merely recited and used as a talisman.

As concerns the priorities related to the second category: they are:

1- Cultivating one's personality and character

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "The best believers are those with the best character." [Abu Daawood and others]

One of the duties of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was purifying people around him, by helping them acquire noble character and rid any evil that was in their souls.

Spirituality and piety also need to be developed. Muslim scholars must teach Muslims simple things first, before proceeding to more complicated matters, while Muslims must turn to their scholars for guidance and leave interpreting religion without knowledge. This is a very grave matter which is one of the major causes of many problems that Muslims are facing today.

2-  Starting with one's own family and relatives:

Among the priorities, too, is that the first people that Muslims should call to Allah are their own families and relatives. Allah, The Most Exalted, ordered His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to warn his relatives (of disbelief and urge them to submit to Allah), as He Says (what means): "And warn (O Muhammad) your closest kindred." [Quran 26:214]

Addressing the believers in general, Allah Almighty Says (what means): "O you who believe! Protect yourselves and your families from the Fire whose fuel will be people and stones (idols)." [Quran 66: 6]

Family is the basic nucleus of the society and when that institution is healthy, all of the society will be healthy too.

3- Consulting scholars whenever needed

Every innovation or act of Shirk entails speaking about Allah and His religion without knowledge. This is why it is such a great priority that Muslims learn to consult scholars in religious matters and speak only based on certain knowledge. Were Muslims to follow the way of Abu Bakr may Allah be pleased with him, who said: "What earth will hold me, and what heaven will shadow me if I say something concerning the Book of Allah (Quran) which I do not know?", there would probably be no secularism, modernism, feminism, rejection of the Sunnah and other deviations present among the Muslims nowadays.

The Importance of dialogue

According to the Quran, dialogue and reasoning in the best possible way are important methods of communicating, upholding the truth and resisting falsehood. The ultimate aim of doing this is to arrive at the truth. Within the framework of Islamic Da’wah, dialogue is a tool of correction, construction and self-evaluation. Dialogue is a shared tool of awareness due to which opinions are formed, questions are examined and the implications of Islamic or theoretical evidence are concluded. It is a tool of consultation, mutual advice and cooperation in righteousness and piety, which is the road to maturity and perfection. Errors can be corrected, deficiencies are taken care of, and the course of religion and advocacy is straightened out only when we welcome a dialogue and train ourselves to accept criticism and revision. When this happens, our dialogues will be educational and systematic, enriching the Islamic nation with religious studies and academic theses.

The global Islamic awakening has turned into a general renaissance for all classes; it is no longer the sole monopoly of any party. The new generation has a rightful claim on Islamic Da’wah to appreciate their reasoning powers, recognize their abilities and reveal to them the truth concerning the progress of advocacy, whether negative or positive. We are not expected to defend the attitude of one particular Islamic school or famous personality, and then try to justify it or conceal errors; our cause is much deeper and more serious than that. The vanguard of the Islamic awakening aspires to achieve the divine approach to dialogue, with all its clarity and purity of purpose, free from muddiness and blemishes. This is because Allah’s injunctions are clear and His approach will last longer than anyone or anything else.

Difference in opinion is a natural thing and a healthy phenomenon, which enriches the nation with mature ideas. If such difference of opinion is utilized correctly, it becomes a remarkable tool for evaluating things from different points of view and dimensions. Unfortunately, such differences have turned into bitter quarrels and alarming fights that have weakened the body of Islam. This is due to the absence of serious dialogue and mutual consultation by various parties. The channels of a prudent scholarly dialogue are broken, which is why plausible reasoning and similar opinions have turned into a potential source of intellectual partisanship and personal conflict. Dialogues have regressed to being no more than an exchange of accusations and abuse.

Indispensable principles

Over time, scholars have developed certain Sharee'ah-based principles that may be seen as a basic methodology for conducting an Islamically correct and fruitful dialogue. Here are some of these principles:

Knowledge

It is necessary for the interlocutor to be knowledgeable about the subject that he intends to debate over. At the same time, he should be able to examine, weigh and give preference to various types of evidence, deduce results and collect every piece of evidence. Further, he should be familiar with the science of abrogation and abrogated verses of the Noble Quran, the allowed and the restricted, the particular and the general, as well as the authentic and the weak. Nobody should venture into debate without complete intellectual and scholarly faculties. Allah has rebuked those who argue without knowledge, and Says (what means): "Here you are—those who have argued about that of which you have (some) knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not." [Quran: 3:66].

Partisan education adopted by some Islamic workers destroys the mind and kills creativity, thought and meditation. It relies on drilling its followers in the principles and methodology of the party rigidly and literally, regardless of their validity. Thereafter, the party member is taught to slander and belittle others, while being unaware of the reality, or even the reason why he is being asked to behave in that particular manner, and most seriously, without any knowledge about the punishment of slander. Indoctrination by parties results in an incomplete education; it is only good for creating unthinking people who parrot whatever the party deems correct.

Good understanding

For debate to proceed in the right direction, it is necessary to possess a good understanding of the opponent’s arguments, his evidence and the background influencing his actions. Often, a debate lingers on with differences persisting on both sides and the subjects being discussed becoming increasingly arcane without reaching any conclusion. The reason for this is that each side was unable to understand the basis of the other’s evidence as well as their entire aim.

Understanding is the cornerstone of debate; by contrast, misunderstanding may compel the interlocutor to accept what is wrong, reject what is right or misinterpret things. Imaam Al-Subuki  may  Allah  have  mercy  upon  him said: "I have often seen people listening, but (they) misunderstand what they hear. Consequently, they would alter the aim intended by the book or the author and mislead their colleagues and their followers into conclusions the author has never meant."

Reasons for misunderstanding

Some of the primary elements which cause misunderstanding are:

- Insufficient knowledge

- Distance between interlocutors, which may force interlocutors to rely solely on hearsay. If both sides were to meet face-to-face and talk to each other, the picture would be clear and all ambiguities will be removed.

- Differences of expression: To avert the problem of linguistic differences, the interlocutor must observe clarity and explicitness. He should be able to control his words and expressions, as well as be accurate in presenting his evidence and supportive arguments.