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The Da'wah to Islam

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The Dawah to Islam

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The Da'wah to Islam

  1. 1. 1 2 3 4 5 6The Da’wah to Islam 7 8 9 First edition 10 1415 AH 11 (1995 CE) 12 13 14 15 16 17 18 19 20 21 22 23 24 Sheikh Ahmad Mahmoud 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39
  2. 2. www.khilafah.com 1415 AH (1995 CE) Translation of the Qur’an It should be perfectly clear that the Qur’an is only authentic in its original language, Arabic. Since perfect translation of the Qur’an is impossible, wehave used the translation of the meaning of the Qur’an’ throughout the book, as the result is only a crude meaning of the Arabic text. Qur’anic ayat and transliterated words have been italicised. Ahadith appear in bold. - subhanahu wa ta’ala - sallallahu ‘alaihi wa sallam - radhi allaho anha/anho AH - After Hijrah CE - Christian Era
  3. 3. www.khilafah.com 1415 AH (1995 CE) Translation of the Qur’an It should be perfectly clear that the Qur’an is only authentic in its original language, Arabic. Since perfect translation of the Qur’an is impossible, wehave used the translation of the meaning of the Qur’an’ throughout the book, as the result is only a crude meaning of the Arabic text. Qur’anic ayat and transliterated words have been italicised. Ahadith appear in bold. - subhanahu wa ta’ala - sallallahu ‘alaihi wa sallam - radhi allaho anha/anho AH - After Hijrah CE - Christian Era
  4. 4. 1 2 Contents 3 4 5 6 7 “So unto this (Islam) then invite and stand firm as 8 The Opening Ayah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3 9 10you are commanded, and follow not their desires but Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 11 12 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11 13say; ‘I believe in whatsoever Allah has sent down of 14 1 The importance of conveying the Islamic da’wah . . . .21 15 Enjoining the ma’roof (good) and forbidding the munkar 16the Book and I am commanded to do justice among (evil) is part of conveying the da’wah . . . . . . . . . . . . . . . . . . .24 17 Tableegh is part of conveying the da’wah . . . . . . . . . . . . . . .27 18 Admonition of each other (tawaasi) to the truth is 19you. Allah is our Lord and your Lord. For us our part of conveying the da’wah . . . . . . . . . . . . . . . . . . . . . . . . .28 20 21 2 The importance of Imaan in conveying the da’wah 22deeds and for you your deeds. There is no dispute and the priorities regarding the obligations . . . . . . . . . .37 23 The first aspect: Abiding by the ma’roof (good) and 24 abstaining from the munkar (evil) . . . . . . . . . . . . . . . . . . . . . .38 25between us and you. Allah will assemble us (all), Fard ‘ayni (the personal obligation) and fard kifaa’i (the 26 obligation of sufficiency) . . . . . . . . . . . . . . . . . . . . . . . . . . . .42 27 Fard kifaa’i (the obligation of of sufficiency or collective 28and to Him is the final return.’” obligation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .43 29 Priorities in the obligations . . . . . . . . . . . . . . . . . . . . . . . . . . .45 30 The most important obligations of sufficiency . . . . . . . . . . .46 31 [Ash-Shura: 15] Islam cannot be established without the establishment of 32 the Islamic State . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52 33 Knowledge of the ma’roof (good) and knowledge of the 34 munkar (evil) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53 35 It is fard ‘ayn on every Muslim to know the rules pertaining 36 to his actions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55 37 The second aspect: Enjoining the ma’roof and forbidding 38 the munkar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55 39
  5. 5. 1 2 Contents 3 4 5 6 7 “So unto this (Islam) then invite and stand firm as 8 The Opening Ayah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3 9 10you are commanded, and follow not their desires but Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 11 12 Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11 13say; ‘I believe in whatsoever Allah has sent down of 14 1 The importance of conveying the Islamic da’wah . . . .21 15 Enjoining the ma’roof (good) and forbidding the munkar 16the Book and I am commanded to do justice among (evil) is part of conveying the da’wah . . . . . . . . . . . . . . . . . . .24 17 Tableegh is part of conveying the da’wah . . . . . . . . . . . . . . .27 18 Admonition of each other (tawaasi) to the truth is 19you. Allah is our Lord and your Lord. For us our part of conveying the da’wah . . . . . . . . . . . . . . . . . . . . . . . . .28 20 21 2 The importance of Imaan in conveying the da’wah 22deeds and for you your deeds. There is no dispute and the priorities regarding the obligations . . . . . . . . . .37 23 The first aspect: Abiding by the ma’roof (good) and 24 abstaining from the munkar (evil) . . . . . . . . . . . . . . . . . . . . . .38 25between us and you. Allah will assemble us (all), Fard ‘ayni (the personal obligation) and fard kifaa’i (the 26 obligation of sufficiency) . . . . . . . . . . . . . . . . . . . . . . . . . . . .42 27 Fard kifaa’i (the obligation of of sufficiency or collective 28and to Him is the final return.’” obligation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .43 29 Priorities in the obligations . . . . . . . . . . . . . . . . . . . . . . . . . . .45 30 The most important obligations of sufficiency . . . . . . . . . . .46 31 [Ash-Shura: 15] Islam cannot be established without the establishment of 32 the Islamic State . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52 33 Knowledge of the ma’roof (good) and knowledge of the 34 munkar (evil) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53 35 It is fard ‘ayn on every Muslim to know the rules pertaining 36 to his actions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55 37 The second aspect: Enjoining the ma’roof and forbidding 38 the munkar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55 39
  6. 6. 6 u The Da’wah to Islam Contents u 7 Those entrusted with the establishment of the deen . . . . . .56 obliged to follow . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .148 1 Importance of knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . .62 2 Accounting the rulers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .65 6 The method of Islam in understanding the ahkaam 3 (rules) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .153 43 The obligation of the presence of a group that Understanding the reality . . . . . . . . . . . . . . . . . . . . . . . . . . . .154 5 carries the da’wah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .73 Understanding the Shar’a . . . . . . . . . . . . . . . . . . . . . . . . . . . .157 6 Characteristics of the required group . . . . . . . . . . . . . . . . . . .75 Sources of the Shar’a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .158 7 The obligation of the existence of a political party or The rules of understanding the Shar’a . . . . . . . . . . . . . . . . .159 8 parties on the basis of Islam . . . . . . . . . . . . . . . . . . . . . . . . . .79 Al-maslahah (public interest) . . . . . . . . . . . . . . . . . . . . . . . . . .160 9 How to build the political party or group . . . . . . . . . . . . . . .80 Qiyas ‘aqli (the rational analogy) . . . . . . . . . . . . . . . . . . . . . . .163 10 In Islam there is a fikrah (Thought) and a tareeqah (Method) .81 11 Those who neglected at-tareeqah (the method) . . . . . . . . . . . .84 7 The culture of the group . . . . . . . . . . . . . . . . . . . . . . . .169 12 The intellectual invasion helped to obliterate the rules of The importance of the ‘Aqeedah (creed) . . . . . . . . . . . . . . .171 13 the method . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .88 14 The method today is the same as the Method of the 8 The obligation of adopting thoughts necessary for the 15 Rasool . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .89 work of the group . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .179 16 174 How to establish dar al-Islam (the domain of Islam) . .93 9 Is it allowed to have more than one movement calling 18 The stage of culturing in his time . . . . . . . . . . . . . . . . . . . .93 to Islam? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .187 19 The stage of interaction in his time . . . . . . . . . . . . . . . . . .96 The permissibility for plurality of groups . . . . . . . . . . . . . . .199 20 The Rasool offers Islam to the tribes . . . . . . . . . . . . . . . .100 Should the movement be regional or global? . . . . . . . . . . . .206 21 The response of the people of Madinah . . . . . . . . . . . . . . .102 Should the work be partial, or comprehensive and 22 The bai’ah (pledge) of al-’Aqabah . . . . . . . . . . . . . . . . . . . . .103 balanced? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .208 23 The Hijrah (migration) to Madinah . . . . . . . . . . . . . . . . . . . .106 24 Seeking the Nusrah (material support) . . . . . . . . . . . . . . . . . .110 10 Tadarruj (Gradualism) . . . . . . . . . . . . . . . . . . . . . . . . . .217 25 At-tareekah (the method) and usloob (styles) . . . . . . . . . . . . . .115 26 Confusing the method with styles by some Muslims today .125 11 Adhering to the ideology as a thought and method . . .245 27 The Shar’ee rules as an experiment . . . . . . . . . . . . . . . . . . . .128 Alertness to deviation and compromise . . . . . . . . . . . . . . . .249 28 Democracy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .252 295 Methods contrary to the Shar’ee method . . . . . . . . . . . . .133 What is Taghut? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .259 30 Some Muslims say the obligation to work to establish the Freedoms in the West . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .260 31 Khilafah must be restricted to calling the rulers and their Science and technology are not products of the Western 32 entourage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .133 hadaarah (civilisation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .264 33 Some Muslims say that ‘ibaadah (ritual worship) is what is Democracy is not shura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .264 34 required and not the work to establish the Islamic State . . .140 35 Some others say the Sirah of the Messenger has not 12 Participation in a Kufr System . . . . . . . . . . . . . . . . . . . .267 36 been verified . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .143 Discussion of the mentioned rational justifications . . . . . . .272 37 Some Muslims hold the view that raising arms in the face 38 of the rulers today is the method of change that we are 13 Sayyiduna Yusuf and ruling within a kufr system . .279 39
  7. 7. 6 u The Da’wah to Islam Contents u 7 Those entrusted with the establishment of the deen . . . . . .56 obliged to follow . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .148 1 Importance of knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . .62 2 Accounting the rulers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .65 6 The method of Islam in understanding the ahkaam 3 (rules) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .153 43 The obligation of the presence of a group that Understanding the reality . . . . . . . . . . . . . . . . . . . . . . . . . . . .154 5 carries the da’wah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .73 Understanding the Shar’a . . . . . . . . . . . . . . . . . . . . . . . . . . . .157 6 Characteristics of the required group . . . . . . . . . . . . . . . . . . .75 Sources of the Shar’a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .158 7 The obligation of the existence of a political party or The rules of understanding the Shar’a . . . . . . . . . . . . . . . . .159 8 parties on the basis of Islam . . . . . . . . . . . . . . . . . . . . . . . . . .79 Al-maslahah (public interest) . . . . . . . . . . . . . . . . . . . . . . . . . .160 9 How to build the political party or group . . . . . . . . . . . . . . .80 Qiyas ‘aqli (the rational analogy) . . . . . . . . . . . . . . . . . . . . . . .163 10 In Islam there is a fikrah (Thought) and a tareeqah (Method) .81 11 Those who neglected at-tareeqah (the method) . . . . . . . . . . . .84 7 The culture of the group . . . . . . . . . . . . . . . . . . . . . . . .169 12 The intellectual invasion helped to obliterate the rules of The importance of the ‘Aqeedah (creed) . . . . . . . . . . . . . . .171 13 the method . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .88 14 The method today is the same as the Method of the 8 The obligation of adopting thoughts necessary for the 15 Rasool . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .89 work of the group . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .179 16 174 How to establish dar al-Islam (the domain of Islam) . .93 9 Is it allowed to have more than one movement calling 18 The stage of culturing in his time . . . . . . . . . . . . . . . . . . . .93 to Islam? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .187 19 The stage of interaction in his time . . . . . . . . . . . . . . . . . .96 The permissibility for plurality of groups . . . . . . . . . . . . . . .199 20 The Rasool offers Islam to the tribes . . . . . . . . . . . . . . . .100 Should the movement be regional or global? . . . . . . . . . . . .206 21 The response of the people of Madinah . . . . . . . . . . . . . . .102 Should the work be partial, or comprehensive and 22 The bai’ah (pledge) of al-’Aqabah . . . . . . . . . . . . . . . . . . . . .103 balanced? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .208 23 The Hijrah (migration) to Madinah . . . . . . . . . . . . . . . . . . . .106 24 Seeking the Nusrah (material support) . . . . . . . . . . . . . . . . . .110 10 Tadarruj (Gradualism) . . . . . . . . . . . . . . . . . . . . . . . . . .217 25 At-tareekah (the method) and usloob (styles) . . . . . . . . . . . . . .115 26 Confusing the method with styles by some Muslims today .125 11 Adhering to the ideology as a thought and method . . .245 27 The Shar’ee rules as an experiment . . . . . . . . . . . . . . . . . . . .128 Alertness to deviation and compromise . . . . . . . . . . . . . . . .249 28 Democracy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .252 295 Methods contrary to the Shar’ee method . . . . . . . . . . . . .133 What is Taghut? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .259 30 Some Muslims say the obligation to work to establish the Freedoms in the West . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .260 31 Khilafah must be restricted to calling the rulers and their Science and technology are not products of the Western 32 entourage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .133 hadaarah (civilisation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .264 33 Some Muslims say that ‘ibaadah (ritual worship) is what is Democracy is not shura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .264 34 required and not the work to establish the Islamic State . . .140 35 Some others say the Sirah of the Messenger has not 12 Participation in a Kufr System . . . . . . . . . . . . . . . . . . . .267 36 been verified . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .143 Discussion of the mentioned rational justifications . . . . . . .272 37 Some Muslims hold the view that raising arms in the face 38 of the rulers today is the method of change that we are 13 Sayyiduna Yusuf and ruling within a kufr system . .279 39
  8. 8. 8 u The Da’wah to Islam14 Permitting the haraam under the pretext of the 1 maslahah (public interest) . . . . . . . . . . . . . . . . . . . . . . . . .303 2 315 The halaal is not reached through the haraam 4 (the end does not justify the means) . . . . . . . . . . . . . . .327 5 The distinction between similar things . . . . . . . . . . . . . . . . .328 6 The combining together of different things . . . . . . . . . . . . .328 7 816 Patchwork reform and radical reform . . . . . . . . . . . . . .343 9 1017 Did the Rasool accept the Najashi, who had 11 embraced Islam, to rule by the law of kufr? . . . . . . . . .351 12 1318 Moderation and extremism . . . . . . . . . . . . . . . . . . . . . .361 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39
  9. 9. 8 u The Da’wah to Islam14 Permitting the haraam under the pretext of the 1 maslahah (public interest) . . . . . . . . . . . . . . . . . . . . . . . . .303 2 315 The halaal is not reached through the haraam 4 (the end does not justify the means) . . . . . . . . . . . . . . .327 5 The distinction between similar things . . . . . . . . . . . . . . . . .328 6 The combining together of different things . . . . . . . . . . . . .328 7 816 Patchwork reform and radical reform . . . . . . . . . . . . . .343 9 1017 Did the Rasool accept the Najashi, who had 11 embraced Islam, to rule by the law of kufr? . . . . . . . . .351 12 1318 Moderation and extremism . . . . . . . . . . . . . . . . . . . . . .361 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39
  10. 10. 1 2 3 4 5 6 Introduction 7 8 9 10 11 P raise be to the Lord of the worlds, and peace and blessing be 12 upon the seal of the Prophets and Messengers, the one sent as 13 a mercy to the worlds; Muhammad al-Ameen, and on his family, 14companions and those who followed him with Ihsaan until the Day of 15Judgement. As for what follows: 16 17 * This book, “The Da’wah to Islam”, deals with one of the most 18important subjects presented in the Islamic arena. This subject is wide, 19with many branches, and delicate. It is a subject whose terrain is rugged 20and not smooth. The Alimmah (scholors) and mujtahidoon from our 21past - may Allah be pleased with them - did not discuss it at great length 22as they did with other topics, such as the ‘ibadaat (ritual worships), 23mu’amalaat (societal transactions), marriage and inheritance etc. The major 24part they discussed in the subject of, “the call to Islam” revolved around 25“enjoining the ma’roof (good) and forbidding the munkar (evil)” and 26around the individual da’wah. This is because it did not occur to them 27that the Islamic Khilafah would be uprooted, the Islamic state would be 28destroyed, the Islamic Sharee’ah would be suspended and that the Islamic 29lands would be transformed from dar al-Islam (the domain of Islam) to dar 30al-kufr (domains of kufr). If any such thing did occur to them, then they 31would not be able to present answers and solutions to it, because the 32mujtahid solves real issues and not issues that are expected or assumed. 33 34 Therefore, this book merely contributes to the subject. We do not claim 35that it is complete and comprehensive. However, it is a serious attempt 36to relocate this subject from the whims, wilderness, extravagance and 37blind imitation of the Kuffar to the correct Islamic Shar’ee foundations. 38 39
  11. 11. 1 2 3 4 5 6 Introduction 7 8 9 10 11 P raise be to the Lord of the worlds, and peace and blessing be 12 upon the seal of the Prophets and Messengers, the one sent as 13 a mercy to the worlds; Muhammad al-Ameen, and on his family, 14companions and those who followed him with Ihsaan until the Day of 15Judgement. As for what follows: 16 17 * This book, “The Da’wah to Islam”, deals with one of the most 18important subjects presented in the Islamic arena. This subject is wide, 19with many branches, and delicate. It is a subject whose terrain is rugged 20and not smooth. The Alimmah (scholors) and mujtahidoon from our 21past - may Allah be pleased with them - did not discuss it at great length 22as they did with other topics, such as the ‘ibadaat (ritual worships), 23mu’amalaat (societal transactions), marriage and inheritance etc. The major 24part they discussed in the subject of, “the call to Islam” revolved around 25“enjoining the ma’roof (good) and forbidding the munkar (evil)” and 26around the individual da’wah. This is because it did not occur to them 27that the Islamic Khilafah would be uprooted, the Islamic state would be 28destroyed, the Islamic Sharee’ah would be suspended and that the Islamic 29lands would be transformed from dar al-Islam (the domain of Islam) to dar 30al-kufr (domains of kufr). If any such thing did occur to them, then they 31would not be able to present answers and solutions to it, because the 32mujtahid solves real issues and not issues that are expected or assumed. 33 34 Therefore, this book merely contributes to the subject. We do not claim 35that it is complete and comprehensive. However, it is a serious attempt 36to relocate this subject from the whims, wilderness, extravagance and 37blind imitation of the Kuffar to the correct Islamic Shar’ee foundations. 38 39
  12. 12. 12 u The Da’wah to Islam Introduction u 13 * In discussing da’wah to Islam the book concentrates more on the 5 - When the obligations become numerous and difficult for the 1methodology of da’wah than its obligations and mandubaat Muslim such that he is unable to undertake them all, he is required to give 2(recommended actions). This is because the need today to have preference to the greatest obligation (according to the Shar’ee evidences 3knowledge of this methodology has become most pressing and and not according to whims and personal descretion). 4important, superseding all other aspects. 5 * When the Muslims are in their natural situation, ie where the Islamic 6 The book concentrates more on the “method of da’wah to establish Khilafah exists, carrying of the Islamic da’wah internally would be 7the Islamic Khilafah” because this aspect represents the backbone of represented in enjoining the ma’roof and forbidding the munkar and 8the da’wah to Islam today. Today, under these circumstances where the inviting the non-muslims who live inside the Islamic state to embrace 9Islamic state does not exist, every call that does not make the Islam. Carrying the da’wah externally would be represented in inviting the 10establishment of the Islamic state its pivot and the centre of its attention, non-muslims, with proof and decisive evidence, to embrace Islam; and 11is a partial or deviant call. this will be done through Jihaad when the Khaleefah deems it 12 appropriate. 13 * When the book focuses only on the ‘da’wah to Islam’ and 14concentrates on the ‘method of the da’wah’, especially the ‘method of As for when the Muslims are in an unnatural situation, ie where the 15da’wah to establish the Islamic Khilafah’, it emanates from the Khilafah does not exist, carrying the Islamic da’wah would be focused 16fundamental Islamic premises which, although not the subject of internally on the work to establish this Khilafah. As for enjoining the 17discussion of this book, are, however, briefly presented. For example: ma’roof and forbidding the munkar, which is a work of reform, and the 18 da’wah to non-muslims to embrace Islam, this will continue but to a 19 1 - The Islamic ‘Aqeedah (creed) in its clarity and purity, is the most lesser degree. This is because when there is no Islamic state in the Muslim 20important issue in Islam. lands implementing the Islamic Sharee’ah, then the lands become dar al- 21 kufr. In such a case munkaraat become the norm, so the reformatory 22 2 - In the pillars of the Islamic ‘Aqeedah, it is not enough to have zann partial action becomes insufficient or ineffective. The obligation then 23(speculation) or least amount of zann, rather they must be qata’i (definite becomes the radical transformative action, which destroys the system of 24and decisive). It is not allowed to have taqleed (imitation) in it, otherwise kufr and establishes the system of Islam. As for carrying the Islamic 25the Muslims will end up taking superstition and follow those who practise da’wah outside the Muslim lands when the Islamic Khilafah does not 26deception. exist, it is represented by the da’wah to non-muslims to enter into Islam. 27 This manifests in attacking the non-islamic thoughts to demonstrate their 28 3 - In the thoughts relating to the ‘Aqeedah (peripheral branches to fallacy, and mobilising the efforts of the Muslims living outside the 29the pillars) it is sufficient to have the least amount of zann, and taqleed is Islamic lands to assist in the establishment of the Islamic Khilafah in 30allowed in this matter, the same as it is in the Shar’ee rules. the Islamic lands. 31 32 4 - The Shar’ee rules are taken from their Shar’ee evidences only and * Indeed, any book that addresses the subject of ‘da’wah to Islam’ is 33they are: the Qur’an, Sunnah, ijmaa’ (consensus) of the Sahabah and qiyas supposed to deal with the basic rules relating to this da’wah, such as the 34(analogical deduction) based on a Shar’ee ‘illah (divine reason) which has following: 35come in a Shar’ee text. The one who deduces the Shar’ee rule from its 36evidence is the learned mujtahid only. The muqallid (follower) is obliged to 1 - The fact that the work to establish the Khilafah today is fard ‘ayn (an 37make sure he has understood the statement of the mujtahid he follows individual obligation), undertaken by expending the utmost energy and 38properly. with the greatest speed. 39
  13. 13. 12 u The Da’wah to Islam Introduction u 13 * In discussing da’wah to Islam the book concentrates more on the 5 - When the obligations become numerous and difficult for the 1methodology of da’wah than its obligations and mandubaat Muslim such that he is unable to undertake them all, he is required to give 2(recommended actions). This is because the need today to have preference to the greatest obligation (according to the Shar’ee evidences 3knowledge of this methodology has become most pressing and and not according to whims and personal descretion). 4important, superseding all other aspects. 5 * When the Muslims are in their natural situation, ie where the Islamic 6 The book concentrates more on the “method of da’wah to establish Khilafah exists, carrying of the Islamic da’wah internally would be 7the Islamic Khilafah” because this aspect represents the backbone of represented in enjoining the ma’roof and forbidding the munkar and 8the da’wah to Islam today. Today, under these circumstances where the inviting the non-muslims who live inside the Islamic state to embrace 9Islamic state does not exist, every call that does not make the Islam. Carrying the da’wah externally would be represented in inviting the 10establishment of the Islamic state its pivot and the centre of its attention, non-muslims, with proof and decisive evidence, to embrace Islam; and 11is a partial or deviant call. this will be done through Jihaad when the Khaleefah deems it 12 appropriate. 13 * When the book focuses only on the ‘da’wah to Islam’ and 14concentrates on the ‘method of the da’wah’, especially the ‘method of As for when the Muslims are in an unnatural situation, ie where the 15da’wah to establish the Islamic Khilafah’, it emanates from the Khilafah does not exist, carrying the Islamic da’wah would be focused 16fundamental Islamic premises which, although not the subject of internally on the work to establish this Khilafah. As for enjoining the 17discussion of this book, are, however, briefly presented. For example: ma’roof and forbidding the munkar, which is a work of reform, and the 18 da’wah to non-muslims to embrace Islam, this will continue but to a 19 1 - The Islamic ‘Aqeedah (creed) in its clarity and purity, is the most lesser degree. This is because when there is no Islamic state in the Muslim 20important issue in Islam. lands implementing the Islamic Sharee’ah, then the lands become dar al- 21 kufr. In such a case munkaraat become the norm, so the reformatory 22 2 - In the pillars of the Islamic ‘Aqeedah, it is not enough to have zann partial action becomes insufficient or ineffective. The obligation then 23(speculation) or least amount of zann, rather they must be qata’i (definite becomes the radical transformative action, which destroys the system of 24and decisive). It is not allowed to have taqleed (imitation) in it, otherwise kufr and establishes the system of Islam. As for carrying the Islamic 25the Muslims will end up taking superstition and follow those who practise da’wah outside the Muslim lands when the Islamic Khilafah does not 26deception. exist, it is represented by the da’wah to non-muslims to enter into Islam. 27 This manifests in attacking the non-islamic thoughts to demonstrate their 28 3 - In the thoughts relating to the ‘Aqeedah (peripheral branches to fallacy, and mobilising the efforts of the Muslims living outside the 29the pillars) it is sufficient to have the least amount of zann, and taqleed is Islamic lands to assist in the establishment of the Islamic Khilafah in 30allowed in this matter, the same as it is in the Shar’ee rules. the Islamic lands. 31 32 4 - The Shar’ee rules are taken from their Shar’ee evidences only and * Indeed, any book that addresses the subject of ‘da’wah to Islam’ is 33they are: the Qur’an, Sunnah, ijmaa’ (consensus) of the Sahabah and qiyas supposed to deal with the basic rules relating to this da’wah, such as the 34(analogical deduction) based on a Shar’ee ‘illah (divine reason) which has following: 35come in a Shar’ee text. The one who deduces the Shar’ee rule from its 36evidence is the learned mujtahid only. The muqallid (follower) is obliged to 1 - The fact that the work to establish the Khilafah today is fard ‘ayn (an 37make sure he has understood the statement of the mujtahid he follows individual obligation), undertaken by expending the utmost energy and 38properly. with the greatest speed. 39
  14. 14. 14 u The Da’wah to Islam Introduction u 15 2 - The fact that this work must be in a group, and it is not enough to an objective. This objective, action and thought must all be derived from 1undertake it individually. Islam. The ultimate goal is to attain the ridwan (pleasure) of Allah 2 based on the belief in the Islamic ‘Aqeedah. This keeps the da’wah carrier 3 3 - The fact that this group must have an ameer (leader) who is obeyed in the atmosphere of Imaan. At the same time this gives him incentives 4along with a clarification of the limits of his Shar’ee powers. and keeps him under control. 5 6 4- The fact that this group includes men and women, because carrying 2 - The distinction between the style and method. The tareeqah 7the da’wah is obligatory on both of them. (method) is the Sharee’ah ahkaam (rules), which are constant until The 8 Day of Judgement. As for the usloob (styles), they are mubah (permitted) 9 5 - The fact that the bond in this group is the Islamic ‘Aqeedah and the actions selected by the da’wah carrier, which suit the circumstances and 10Islamic thoughts. situation. 11 12 6 - The group is obliged to adopt from the Islamic thoughts, rules and 3 - Knowledge of the political reality is necessary just like knowledge 13opinions everything it needs to undertake its task, and to make allegiance of the ahkaam shari’ah. That is because the application of the hukm 14to the thoughts and not to personalities. Shar’ee requires knowledge of the hukm Shar’ee and of its manaat (the 15 reality for which the rule has come). If we know the Shari’a rule but are 16 7 - The group must political, because its work is political, which is ignorant of its manaat, then we will be unable to apply this rule. If we try 17taking the power to establish the Islamic Khilafah. to apply it, we would make a mistake because we would apply it to other 18 than its reality. The one who works to demolish the system and take 19 8 - The fact that the work of this group is intellectual; and is not the use power must have sufficient comprehension of the political reality, not 20of violence. This is because it is a work to take the power via the Ummah, only locally but also regionally and internationally. 21after generating the public opinion based on general awareness. 22 4 - The work to take the authority and establish the Khilafah cannot be 23 9 - The prohibition for this group to share power in the current kufr through the people of power and those who hold the authority alone, as 24regimes. some would think. Rather, the da’wah must be conveyed first amongst the 25 people. Once the da’wah passed the cultural stage to the interaction stage 26 10 - The prohibition for this group to be dependent on any of the and succeeded in the interaction with the Ummah, and a public opinion 27current kufr systems. Receiving financial assistance or other aid from emanating from the general awarenes was generated in the Ummah, the 28such systems is a type of dependence. kutlah (party) starts to seek the Nusrah from the people of power and 29 those who hold authority. 30 * Similarly, it is incumbent on any book that embarks on discussing 31the subject of da’wah to Islam, to deal with the ahkaam (rules) which 5 - The Shar’a allows more than one kutlah, group or party to work in 32demonstrate the way this da’wah is undertaken, such as the following carrying the da’wah. The condition is that they are established on the 33matters: basis of Islam in terms of the ‘Aqeedah and Sharee’ah. 34 35 1 - The practical principle; that is, the action should not be improvised, 6 - In the event that more than one Islamic group exists, they are 36rather it has to be preceded by thought. This thought must not be obliged to adhere to the Shar’ee rules that explain adaab al-ikhtilaaf (the 37hypothetical; rather it should result from sensation of the reality. This etiquette of disagreement). It is not allowed for a Muslim to accuse 38thought combined with this action must be for the purpose of achieving another Muslim of kufr or transgression simply because he disagreed 39
  15. 15. 14 u The Da’wah to Islam Introduction u 15 2 - The fact that this work must be in a group, and it is not enough to an objective. This objective, action and thought must all be derived from 1undertake it individually. Islam. The ultimate goal is to attain the ridwan (pleasure) of Allah 2 based on the belief in the Islamic ‘Aqeedah. This keeps the da’wah carrier 3 3 - The fact that this group must have an ameer (leader) who is obeyed in the atmosphere of Imaan. At the same time this gives him incentives 4along with a clarification of the limits of his Shar’ee powers. and keeps him under control. 5 6 4- The fact that this group includes men and women, because carrying 2 - The distinction between the style and method. The tareeqah 7the da’wah is obligatory on both of them. (method) is the Sharee’ah ahkaam (rules), which are constant until The 8 Day of Judgement. As for the usloob (styles), they are mubah (permitted) 9 5 - The fact that the bond in this group is the Islamic ‘Aqeedah and the actions selected by the da’wah carrier, which suit the circumstances and 10Islamic thoughts. situation. 11 12 6 - The group is obliged to adopt from the Islamic thoughts, rules and 3 - Knowledge of the political reality is necessary just like knowledge 13opinions everything it needs to undertake its task, and to make allegiance of the ahkaam shari’ah. That is because the application of the hukm 14to the thoughts and not to personalities. Shar’ee requires knowledge of the hukm Shar’ee and of its manaat (the 15 reality for which the rule has come). If we know the Shari’a rule but are 16 7 - The group must political, because its work is political, which is ignorant of its manaat, then we will be unable to apply this rule. If we try 17taking the power to establish the Islamic Khilafah. to apply it, we would make a mistake because we would apply it to other 18 than its reality. The one who works to demolish the system and take 19 8 - The fact that the work of this group is intellectual; and is not the use power must have sufficient comprehension of the political reality, not 20of violence. This is because it is a work to take the power via the Ummah, only locally but also regionally and internationally. 21after generating the public opinion based on general awareness. 22 4 - The work to take the authority and establish the Khilafah cannot be 23 9 - The prohibition for this group to share power in the current kufr through the people of power and those who hold the authority alone, as 24regimes. some would think. Rather, the da’wah must be conveyed first amongst the 25 people. Once the da’wah passed the cultural stage to the interaction stage 26 10 - The prohibition for this group to be dependent on any of the and succeeded in the interaction with the Ummah, and a public opinion 27current kufr systems. Receiving financial assistance or other aid from emanating from the general awarenes was generated in the Ummah, the 28such systems is a type of dependence. kutlah (party) starts to seek the Nusrah from the people of power and 29 those who hold authority. 30 * Similarly, it is incumbent on any book that embarks on discussing 31the subject of da’wah to Islam, to deal with the ahkaam (rules) which 5 - The Shar’a allows more than one kutlah, group or party to work in 32demonstrate the way this da’wah is undertaken, such as the following carrying the da’wah. The condition is that they are established on the 33matters: basis of Islam in terms of the ‘Aqeedah and Sharee’ah. 34 35 1 - The practical principle; that is, the action should not be improvised, 6 - In the event that more than one Islamic group exists, they are 36rather it has to be preceded by thought. This thought must not be obliged to adhere to the Shar’ee rules that explain adaab al-ikhtilaaf (the 37hypothetical; rather it should result from sensation of the reality. This etiquette of disagreement). It is not allowed for a Muslim to accuse 38thought combined with this action must be for the purpose of achieving another Muslim of kufr or transgression simply because he disagreed 39
  16. 16. 16 u The Da’wah to Islam Introduction u 17with him regarding an opinion, as long as this disagreement was within today we are mostly calling the Muslims to adhere to Islam. 1the confines of legitimate Ijtihaad. Any opinion that has a Shar’ee 2evidence, strong or weak, or if it has shubhat ad-daleel (a semblance of an 2 - The Messenger used to make da’wah when the Shar’ee rules had 3evidence) is a legitimate opinion. It is not allowed to discredit the opinion not yet been completely revealed. As for now, we have all the rules before 4or the one who espouses it. Rather what should be said in the event of us. That means there were rules that the Messenger did not act upon 5an evidence being weak or even having a semblance of an evidence, is in Makkah, because they had not been revealed, but we are obliged to act 6that your opinion is mistaken or weak and the discussion with him should upon them. There are rules that he used to act upon, but later on were 7be in the best possible manner with proof and evidence. As for when the abrogated, so these rules are not required from us. For example, fighting 8opinion has no Shar’ee evidence, or a semblance of an evidence, then it was not lawful in Makkah and now it is lawful (the defensive fighting is 9will be an unislamic opinion (ie an opinion of kufr). There is no option fard today, even if there is no Islamic State, because it is not entrusted 10then other than to attack this opinion and warn the one whom espouses with the Khalifah only). Carrying the da’wah in Makkah was obligatory 11it of carrying a kufr opinion (though the one who carries a kufr opinion on the Messenger only, as for the Sahabah ( .a.) it was mandoob 12is not always a Kaafir). (recommended) only, for they had only pledged to him the bay’atun nisaa 13 (the pledge of women). That situation continued until the Aws and the 14 7 - The rulers who suspend the Islamic Sharee’ah and legislate other Kazraj tribes gave the second pledge of al-’Aqabah. Since that time 15laws without being forced by anybody to do this, are mostly Kuffar, even carrying the da’wah became obligatory on the Muslims and not just on 16if they fasted, prayed and performed Hajj and claimed to be Muslims. the Messenger . As for what has been abrogated, it is like the Hijrah 17That is because they preferred the laws of kufr to the law of Islam. (migration) from Makkah to Madinah, which was obligatory. After the 18However, if they believe the Sharee’ah of Islam is the best law and they conquest of Makkah it ceased to be obligatory. 19suspended it temporarily due to their own whim, they are transgressors 20and not disbelievers in this respect. That is why it is not allowed for the 3 - Accordingly, the classification of actions into actions of the Makkan 21da’wah carriers or for any Muslim to declare his approval of them or stage and actions of the Madinan stage, indicate the actions entrusted 22support them or even to remain silent about them, acting upon the noble with the individuals and the actions entrusted with the ruler (the 23hadeeth; Khaleefah) respectively. There are certain actions that are specific to the 24 ruler; neither the individuals nor the groups undertake actions such as 25 executing the hudood (penal code), initiating the war for conquest or 26 concluding ceasefire treaties. There are certain actions that the individuals 27 undertake, whether in dar ul-Islam or in dar al-kufr such as ‘ibadaat 28 (worships), akhlaaq (morals), mat’umaat (foodstuffs), malboosaat (clothing) 29 “Whosoever sees a munkar let him change it with his hand. If he and mu’amalaat (transactions). There are other types of action undertaken 30is not able to do that then let him change it with his tongue, and if both by the individuals and the ruler (the Khaleefah), such as building 31he is not able to do that then let him hate it with his heart. And that mosques, enjoining the ma’roof, forbidding the munkar or carrying the 32is the weakest of Imaan.” da’wah through the decisive proofs. 33 34 * A book discussing the subject of da’wah to Islam is supposed to * There is an issue that faces the carriers of the da’wah to Islam, when 35draw attention to the fact that emulating the Rasool of Allah in da’wah the matter relates to realising a specific aim such as the establishment of 36to Islam obliges that the following issues are observed: the Islamic Khilafah. That is: does the achievement of this aim have a 37 defined time limit (ten, twenty or thirty years for example) or does it not 38 1 - The Messenger used to invite Kuffaar to enter Islam. As for have a time limit? Two issues arise from this. Firstly; is the nature of this 39
  17. 17. 16 u The Da’wah to Islam Introduction u 17with him regarding an opinion, as long as this disagreement was within today we are mostly calling the Muslims to adhere to Islam. 1the confines of legitimate Ijtihaad. Any opinion that has a Shar’ee 2evidence, strong or weak, or if it has shubhat ad-daleel (a semblance of an 2 - The Messenger used to make da’wah when the Shar’ee rules had 3evidence) is a legitimate opinion. It is not allowed to discredit the opinion not yet been completely revealed. As for now, we have all the rules before 4or the one who espouses it. Rather what should be said in the event of us. That means there were rules that the Messenger did not act upon 5an evidence being weak or even having a semblance of an evidence, is in Makkah, because they had not been revealed, but we are obliged to act 6that your opinion is mistaken or weak and the discussion with him should upon them. There are rules that he used to act upon, but later on were 7be in the best possible manner with proof and evidence. As for when the abrogated, so these rules are not required from us. For example, fighting 8opinion has no Shar’ee evidence, or a semblance of an evidence, then it was not lawful in Makkah and now it is lawful (the defensive fighting is 9will be an unislamic opinion (ie an opinion of kufr). There is no option fard today, even if there is no Islamic State, because it is not entrusted 10then other than to attack this opinion and warn the one whom espouses with the Khalifah only). Carrying the da’wah in Makkah was obligatory 11it of carrying a kufr opinion (though the one who carries a kufr opinion on the Messenger only, as for the Sahabah ( .a.) it was mandoob 12is not always a Kaafir). (recommended) only, for they had only pledged to him the bay’atun nisaa 13 (the pledge of women). That situation continued until the Aws and the 14 7 - The rulers who suspend the Islamic Sharee’ah and legislate other Kazraj tribes gave the second pledge of al-’Aqabah. Since that time 15laws without being forced by anybody to do this, are mostly Kuffar, even carrying the da’wah became obligatory on the Muslims and not just on 16if they fasted, prayed and performed Hajj and claimed to be Muslims. the Messenger . As for what has been abrogated, it is like the Hijrah 17That is because they preferred the laws of kufr to the law of Islam. (migration) from Makkah to Madinah, which was obligatory. After the 18However, if they believe the Sharee’ah of Islam is the best law and they conquest of Makkah it ceased to be obligatory. 19suspended it temporarily due to their own whim, they are transgressors 20and not disbelievers in this respect. That is why it is not allowed for the 3 - Accordingly, the classification of actions into actions of the Makkan 21da’wah carriers or for any Muslim to declare his approval of them or stage and actions of the Madinan stage, indicate the actions entrusted 22support them or even to remain silent about them, acting upon the noble with the individuals and the actions entrusted with the ruler (the 23hadeeth; Khaleefah) respectively. There are certain actions that are specific to the 24 ruler; neither the individuals nor the groups undertake actions such as 25 executing the hudood (penal code), initiating the war for conquest or 26 concluding ceasefire treaties. There are certain actions that the individuals 27 undertake, whether in dar ul-Islam or in dar al-kufr such as ‘ibadaat 28 (worships), akhlaaq (morals), mat’umaat (foodstuffs), malboosaat (clothing) 29 “Whosoever sees a munkar let him change it with his hand. If he and mu’amalaat (transactions). There are other types of action undertaken 30is not able to do that then let him change it with his tongue, and if both by the individuals and the ruler (the Khaleefah), such as building 31he is not able to do that then let him hate it with his heart. And that mosques, enjoining the ma’roof, forbidding the munkar or carrying the 32is the weakest of Imaan.” da’wah through the decisive proofs. 33 34 * A book discussing the subject of da’wah to Islam is supposed to * There is an issue that faces the carriers of the da’wah to Islam, when 35draw attention to the fact that emulating the Rasool of Allah in da’wah the matter relates to realising a specific aim such as the establishment of 36to Islam obliges that the following issues are observed: the Islamic Khilafah. That is: does the achievement of this aim have a 37 defined time limit (ten, twenty or thirty years for example) or does it not 38 1 - The Messenger used to invite Kuffaar to enter Islam. As for have a time limit? Two issues arise from this. Firstly; is the nature of this 39
  18. 18. 18 u The Da’wah to Islam Introduction u 19work (ie establishment of a state based on the ‘Aqeedah and Sharee’ah) 3 - There are those who misunderstand the hadith of Huzayfah b. al- 1that it requires more than one, two or three decades? This is because the Yaman narrated from the Messenger , “I said: ‘What if the Muslims 2kutlah (block) does not work in an open-ended manner, rather it works have no jama’ah nor an Imam?’ He said: 3on the basis of executing its plan within the timeframe demanded by the 4nature of this plan. Otherwise, the block is not serious or is working 5without guidance. Second, if the block fails to execute its plan and realise 6its aim within a reasonable amount of time, does this mean that it has 7made mistakes in some of its programmes and therefore, it must review 8these programmes to rectify them? Or does this mean that the block is 9not sincere to Allah and that is why Allah did not fulfill the victory at their 10hands? Such a book is supposed to answer these issues. 11 ‘Then you abandon all those groups, even if you have to bite 12 * The book of “The Da’wah to Islam” is supposed to answer some onto the trunk of a tree until death comes to you as such.’” So they 13questions and dispel some doubts and correct the concepts relevant to understand from this that in the event that the Khaleefah of the Muslims 14them. For example: does not exist, then it is not obligatory on the Muslims to work for the 15 establishemnt of the Khilafah, rather what is required from someone is 16 1 - There are those people who misunderstand the saying of Allah ; to isolate himself until he dies. 17 18 4 - There are those who misunderstand the noble hadith: 19 20 21 22 “O you who believe, guard your own souls; if you follow guidance, no hurt can 23come to you from those who went astray.” [TMQ 5:105]. Thus they understand 24from this that the Muslim is only responsible for himself and his family “There will not be a year or a day that will come upon you save 25and not responsible for carrying the da’wah to people. that which follows it is worse than it, until you meet your Lord”, so 26 the matter leads him to despair, hopelessness and abstention from action. 27 2 - There are some who misunderstand the meaning of the sacred 28hadith: 5 - There are those who say that the change of affairs is the task of the 29 Mahdi and it is not our job. The result would be to refrain from action. 30 31 * This book has dealt with most of the issues mentioned in this 32 “It is not right that a believer should humiliate himself, and introduction, just as it has addressed many other issues. If it is deficient 33expose himself to an affliction, which he cannot bear.” Thus, he in any way then perfection lies with Allah alone. Perhaps, the second 34understands from this that every action which exposes him to hardship edition will be more exhaustive and complete with the help and aid of 35such as imprisonment, expulsion from work and the anger of the unjust Allah . We pray to Allah that He makes this book of benefit to the 36rulers etc, he must avoid it even if he abandoned the da’wah and Muslims and that He rewards its author with the best reward. 37complied with the unjust rulers. 38 Peace and blessings of Allah upon our Master Muhammad, his family 39
  19. 19. 18 u The Da’wah to Islam Introduction u 19work (ie establishment of a state based on the ‘Aqeedah and Sharee’ah) 3 - There are those who misunderstand the hadith of Huzayfah b. al- 1that it requires more than one, two or three decades? This is because the Yaman narrated from the Messenger , “I said: ‘What if the Muslims 2kutlah (block) does not work in an open-ended manner, rather it works have no jama’ah nor an Imam?’ He said: 3on the basis of executing its plan within the timeframe demanded by the 4nature of this plan. Otherwise, the block is not serious or is working 5without guidance. Second, if the block fails to execute its plan and realise 6its aim within a reasonable amount of time, does this mean that it has 7made mistakes in some of its programmes and therefore, it must review 8these programmes to rectify them? Or does this mean that the block is 9not sincere to Allah and that is why Allah did not fulfill the victory at their 10hands? Such a book is supposed to answer these issues. 11 ‘Then you abandon all those groups, even if you have to bite 12 * The book of “The Da’wah to Islam” is supposed to answer some onto the trunk of a tree until death comes to you as such.’” So they 13questions and dispel some doubts and correct the concepts relevant to understand from this that in the event that the Khaleefah of the Muslims 14them. For example: does not exist, then it is not obligatory on the Muslims to work for the 15 establishemnt of the Khilafah, rather what is required from someone is 16 1 - There are those people who misunderstand the saying of Allah ; to isolate himself until he dies. 17 18 4 - There are those who misunderstand the noble hadith: 19 20 21 22 “O you who believe, guard your own souls; if you follow guidance, no hurt can 23come to you from those who went astray.” [TMQ 5:105]. Thus they understand 24from this that the Muslim is only responsible for himself and his family “There will not be a year or a day that will come upon you save 25and not responsible for carrying the da’wah to people. that which follows it is worse than it, until you meet your Lord”, so 26 the matter leads him to despair, hopelessness and abstention from action. 27 2 - There are some who misunderstand the meaning of the sacred 28hadith: 5 - There are those who say that the change of affairs is the task of the 29 Mahdi and it is not our job. The result would be to refrain from action. 30 31 * This book has dealt with most of the issues mentioned in this 32 “It is not right that a believer should humiliate himself, and introduction, just as it has addressed many other issues. If it is deficient 33expose himself to an affliction, which he cannot bear.” Thus, he in any way then perfection lies with Allah alone. Perhaps, the second 34understands from this that every action which exposes him to hardship edition will be more exhaustive and complete with the help and aid of 35such as imprisonment, expulsion from work and the anger of the unjust Allah . We pray to Allah that He makes this book of benefit to the 36rulers etc, he must avoid it even if he abandoned the da’wah and Muslims and that He rewards its author with the best reward. 37complied with the unjust rulers. 38 Peace and blessings of Allah upon our Master Muhammad, his family 39

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