RKUD 3030, Irkhs, IIUM/UIAM

1. METHODS OF
DA’WAH
Part 4
RKUD 3030

2. CHARACTERISTICSCHARACTERISTICS
OFOF
ISLAMIC DA‘WAHISLAMIC DA‘WAH

3. 05/29/16 3
7.7.
SHUMUL, TAWAZUN,SHUMUL, TAWAZUN,
AND WUDUHAND WUDUH
6.6.
HAYMANAHHAYMANAH
5.5.
WAQI’IYYAHWAQI’IYYAH
4.4.
MASLAHAHMASLAHAH
3.3.
‘‘ALAMIYYAHALAMIYYAH
2.2.
TAYSIRTAYSIR
AND TAKHFIFAND TAKHFIF
1.1.
RABBANIYYAHRABBANIYYAH
AND INSANIYYAHAND INSANIYYAH
CHARACTERISTICSCHARACTERISTICS
OF ISLAMICOF ISLAMIC
DA‘WAHDA‘WAH

4. 05/29/16 4
 “The work of Da‘wah is based on a divine
system (Manhaj al-Rabbani) that motivates
others to establish justice. Human beings
are not allowed to follow the desire that will
lead them to the wrong path.” (Solihin
2008: 143)
 In this sense, Da‘wah implies a devotion to
God and a commitment to humanity by
motivating people to follow the Divine Rule.

5. 05/29/16 5
 Islamic Da‘wah is the commandment of
Allah.
 It is Allah’s command to the prophets and
Muslims to exalt the word of Allah by calling
all men to a life of submission to Him.
 The content of Islamic Da‘wah is based on
Divine Sources – the Qur’an and the
Sunnah.

6. 05/29/16 6
 ‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬)
‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫نن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫ن (و‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫)ننننننن:و‬50(
 “Do they then seek the judgment of (the day of) Ignorance?
And who is better in judgment than Allah for a people who
have firm Faith.” (5:50).
 Prophet Muhammad (a.s.w.) never said something except
what he had received from Allah, and all his words, deeds and
silent approval are based on the commandments of Allah
(s.w.t.).
 ‫نو‬‫ن‬‫ن‬‫ن‬ ‫و‬* ‫ننو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫ننو‬‫ن‬‫ن‬‫ن‬)

7. 05/29/16 7
 Rabbaniyyah characteristic of Islamic Da‘wah is indicated
by Allah (s.w.t.) in the following verse:
‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫نن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬ )
‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬
‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ننن‬‫ن‬
‫نو‬‫ن‬‫نن‬‫ن‬ ‫نو‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ننن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫نن‬‫ن‬‫نن‬‫ن‬
‫نو‬‫ن‬‫نن‬‫ن‬‫نن‬‫ن‬ ‫ننو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬
‫نو‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫ننو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬

8. 05/29/16 8
 Da‘wah would assist people in shaping for themselves
shakhsiyyah rabbaniyyah (divine-oriented personality)
that would put Allah before His creatures, al-Akhirah
before al-Dunya and Din before his desires. The status of
Rabbani personality could be achieved through:
1) purity of intention,
2) feeling the presence of Allah,
3) self-criticism, and
4) depending and putting one’s trust in Allah (Qaradawi,
101ff),
5) the balance between knowledge and practice.

9. 05/29/16 9
 The Rabbaniyyah is related to Islamic Da‘wah based
on the following facts:
1. Din al-Islam is not a man-made religion, rather it is
Divine in Nature.
2. The Qur’an and the Prophetic Sunnah are the
primary sources.
3. The focus of Islamic Da‘wah is mainly on inviting
others to submit themselves their Creator, Allah
(s.w.t.) and to be obedient to His Commandments.

10. 05/29/16 10
 The Da‘wah should be conducted on the basis of
Insaniyyah (humanity).
 The prophets are chosen among mankind and not other
creatures. Because they are aware of the needs of human
beings, such as eating, sleeping, marrying, etc.
 The Prophet (a.s.w.) condemned the deeds of those three
companions who went beyond limits in term of worship:
Devoting oneself in tahajjud prayer forever, fasting without
taking break and isolating from women (See Solihin 2008:
148)

11. 05/29/16 11
 ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ننن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬)
‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬
‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬
‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫ن (و )نننننن:و‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬
128(
 “Verily, there has come unto you a Messenger from
among yourselves. It grieves him that you should
receive any injury or difficulty. He (Muhammad) is

12. 05/29/16 12
 According to Ismail Raji al-Faruqi Islam:
1. “sought to convince human of its truth and to recruit them
for fellowship.” …
2. aims at converting “the whole of humanity and to mobilize
them for the achievement of justice, truth, well-being,
saintliness, beauty.”
3. sees the divine imperative as touching every range of
human activity and concern; that everything is relevant to
religion.”
4. “a religion of involvement in the world, in its kitchens and
marketplaces as well as in its mosques and on the
battlefields.”

13. 05/29/16 13
Islamic Da‘wah is for all people, in all places
and at all times. The Message of Islam is
genuinely concerned about the society.
 Therefore, Islam seeks improvement (Islah)
of the society to the best of ability.
 The Qur’anic concept ‘amal salihat
(righteous deeds), is not merely related to
people’s personal life, nor is it in isolation
from the society.

14. 05/29/16 14
 Allah (s.w.t.) has given in Qur’an many
parables for us to think. For instance, Shu‘aib
(a.s.) and his people:
 ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫ننو‬‫ن‬ ‫نو‬‫ن‬‫نن‬‫ن‬)
‫ننو‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫نن‬‫ن‬ ‫ننو‬‫ن‬
‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫ننو‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬ ‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬
‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬
‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫ننو‬‫ن‬ ‫ننو‬‫ن‬‫ن‬‫ن‬

15. 05/29/16 15
 He (Shu'aib) said: "O my people! See you whether I have a
Clear (Sign) from my Rabb, and He has given me sustenance
(pure and) good as from Himself? I wish not, in opposition to
you, to do that which I forbid you to do, I only desire (your)
betterment (islah) to the best of my power; and my success
(in my task) can only come from Allah; in Him I trust, and to
Him I turn." [Hud: 88]
 In relation to humanity, Da‘wah would help in
upholding the dignity to human life (food, shelter,
education etc), empowering woman and etc.

16. 05/29/16 16
 Da‘wah would help in advocating taysir (easiness) and not
ta‘sir (making things difficult and hard).
 The Prophet said:
‫ننننننو‬ ‫نننو‬ ‫نننو‬ ‫”نن‬
‫نننننن“و‬ ‫نننو‬ ‫ننننننو‬
‫ننننو‬ ‫)ننننننننو‬
( ‫ننننننن‬
“Make it easy and don’t make it difficult. Tell good news and
don’t make people run away from you.” (Sahih al-Bukhari,
Kitab al-Maghazi)
 The Da‘I should use a simple language that is understood by
his/her audience. He/she should not be bombastic; rather, to
approach them politely.

17. 05/29/16 17
 The Prophet (a.s.w.) said: “Talk to people on the level
of their mind.”
It means to understand others’ culture, language, and
habits. This involves psychological and
communication skills.
 Da‘wah is also easy because if a non-Muslim is still
not convinced, the Muslim has to rest his case to
Allah (s.w.t.).
 Certainly, the Muslim has to try again and again and
never give up, that God may guide others to the truth.

18. 05/29/16 18
 Da‘wah should be conveyed in a moderate way, which
should be between: (a) rigidity and laxity, (b) extremity,
exaggeration and looseness, and (d) Akhirah and Dunya
aspects of life (An ascetic by night and a horseman by
day, ruhban fi al-layl wa fursan fi al-nahar)
 The most important ingredient is to reach the target.
 The Qur’an says: (‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬ ‫و‬
( ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫نو ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬:‫ننننننن‬ ) ‫و و‬199 )
“Show forgiveness, enjoin what is good, and turn away from the foolish
(i.e. don’t punish them).” (Al-Tawbah:199).
 The stress is more on SUBSTANCE rather than FORM.

19. 05/29/16 19
 Change has to come about with the preaching of the
message of Islam first. After that, society will undergo
a gradual change.
 A sudden and premature revolution is not the right
way.
 “… Allah intends for ease, and He does not want to
make things difficult for you. …” (2:185).
 The Prophet (a.s.w.) said: “The religion of Islam is a
lenient one. So go into it with ease and patience. No
one who attempts to storm his way into it will come out
victorious" (Bukhari)

20. 05/29/16 20
 Islam is a universal religion which came to all of
humanity without any restriction in its call to any
particular race or any particular time in history. Allah
(s.w.t.) says:
 ‫ننو‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫نن‬ ‫نو‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬ )
‫ننو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬‫ن‬ ‫نو‬ ‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫نو‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نو‬‫ن‬‫ننن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫نو‬‫ن‬‫نن‬‫ن‬ ‫نو‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬ ‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫نننو‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬
‫نو‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬ ‫و‬‫ن‬‫ن‬‫ن‬‫ن‬‫ن‬‫نن‬
‫ن (و )ننننننن:و‬‫ن‬‫نن‬‫ن‬‫ن‬‫ن‬13(
“O mankind! We have created you from a male and a
female, and made you into nations and tribes, that you may
know one another. Indeed, the best among you with Allah is
those who are pious.” (Al-Hujrat: 13).

21. 05/29/16 21
 According to al-Faruqi “No human may be excluded
from the call of Islam. God’s existence, transcendence,
and unity, His relevance to this world and life, His
commandments are everybody concern. Nobody may be
precluded from the debate about matters of religion. God
has called all humans to Him, because all humans are
equally His creatures and He is equally their Creator and
Master. … All men are equally mukallafun, that is
obliged to respond to God’s call with obedience. God’s
Divinity lays a universal claim on the whole creation.”

22. 05/29/16 22
 Da‘wah is concerned with man’s fate and welfare.
 Da‘wah is considered as the most precious gift for
mankind. It is warning against imminent danger.
 Al-Faruqi have said:
 “To alert one’s fellows or neighbors to a fire that is
spreading is regarded by all as an obligatory charity. How
much greater a charity is to alert one’s neighbor against
infinitely more ominous fire! Finally, human life presents
hardly any pleasure that that of aiding another human to
perceive the truth. … No wonder then that Muslims have
undertaken the tasks of Da‘wah with enthusiasm.”
(1986:187)

23. 05/29/16 23
 MaÎlaÍah concerns with “the subsistence of human life,
the completion of man’s livelihood, and the acquisition
of what his emotional and intellectual qualities require
of him in an absolutesense.” (ShÉÏibÊ)
 ShÉÏibÊ divides the maÎÉliÍ (or maqÉÎiÌ) into three
main categories:
1) Necessities(ÖarËriyyÉt)
2) Needs(HÉjiyyÉt)
3) Commendable(TaÍsÊniyyÉt)

24. 05/29/16 24
 They areindispensablein sustaining the maÎÉliÍof dÊn
(religion) – Akhirah (the hereafter) and dunyÉ [world],
in the sense that if they are disrupted the stability of the
world isdisrupted.
 Their disruption results in the termination of life in the
world, and in the hereafter it results in losing salvation
and blessing.
 The necessities category consists of the following:
Religion (dÊn), Self (nafs), Intellect (Ñaql), Family
(nasl), and Property (mÉl).

25. 05/29/16 25
 To observe the necessities, there are obligations under
theSharÊÑah:
1) actsworship (ÑibÉdÉt)
2) habitsand customs(ÑÉdÉt),
3) transactions(muÑÉmalÉt), and
4) penalties(jinÉyÉt).
 The significant elements in the meaning of maÎlaÍah
are the sense of preservation (ibqÉ’ ) and protection
(ÍifÐ) of interests.

26. 05/29/16 26
Preservation (ibqÉ’ ) will take place through:
1. The establishment of din: The interest of din is secured by the
creation of conditions that facilitate worship and establish the
other pillars of Islam.
2. The creating of conditions for the healthy flourishing of life.
The interest of life is secured by creating conditions for the
existence of life as well as by the provision of sustenance and
the maintenance of good health.
3. The strengthening of the family system. The interest of
progeny (nasl) is supported by facilitating and establishing
healthy family life and the institution of marriage.

27. 05/29/16 27
4. The creation of conditions for the development
of the mind. The interest of intellect is secured
by promoting means for the growth of the
intellect through education
5. The striving for the growth of communal and
individual wealth. The interest of wealth is
secured by creating proper conditions for the
wealth. (Nyazee, 2003: 105; 207)

28. 05/29/16 28
Protection will take place through:
1. Interests are secured by preventing the destruction or corruption of
din. Thus jihad is prescribed for defending din while prayer,
fasting, pilgrimage, and zakat help establish it.
2. Life is protected or defended through provision of penalties for
those who destroy without legal justification.
3. Progeny is protected through provision of penalties for those who
corrupt family life and the institution of marriage and its virtues
4. Penalties are provided for the consumption of substances that
destroy or corrupt the mind
5. Theft or misappropriation of wealth is punished through penalties
(Nyazee, 2003: 207)

29. 05/29/16 29
 They are needed in order to expand (tawassuÑ) the
purpose of the maqÉÎiÌand to remove the strictness of
literal sense the application of which may lead to
impediments and hardships and eventually to the
disruption of themaqÉÎiÌ(objectives).
 Examples:
 In ÑibÉdat, concession in ÎalÉt and Îawm on the
account of sickness or journey which otherwise may
causehardship in prayer and, fasting, etc.

30. 05/29/16 30
 MaÎlaÍah that is deserves praise, i.e. adopting what
conforms to the best customs (ÑÉdÉt) and avoiding those
mannerswhich aredisliked by wiser people.
 This type of maÎlaÍah covers noble habits (ethics or
morality). Example:
 In ÑibÉdÉt, cleanliness or decency in covering the privy
partsof thebody in prayer.
 In ÑÉdÉt, etiquette, tablemanners, etc.
 In muÑÉmalÉt, prohibition of sale of unclean articles and in
jinÉyÉt, the prohibition of killing a free man in place of a
slave, etc.

31. 05/29/16 31
 Islam is a realistic religion in many
aspects.
 This is a very important feature of Islam,
and misunderstood even by Muslims.
 Muslims are instructed to be practical,
and are not asked to do anything unless
they are reasonably capable of doing it.

32. 05/29/16 32
 ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬)
‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫ممم‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫مم‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫ممما‬‫م‬ ‫ا‬‫م‬‫م‬‫مم‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫مم‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫:ا‬ ‫)مممممما‬ ‫م (ا‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬
173( ‫ا‬
 “He has forbidden you only the dead animal, and blood, and

33. 05/29/16 33
 “Whoever of you sees an evil act, let him change it
with his hand; and if he is not able to do so, then
with his tongue; and if he is not able to do so, then
with his heart and that is the weakest of faith"
(Muslim).
 Da‘wah works should focus on constructing good
relationships with others based on mutual respect
and better understanding through friendly
conversation or dialogue, not on debates on
historical, hypothetical and controversial issues,
which create enmity between people.

34. 05/29/16 34
 Haymanah is derived from the word haymana which
denotes to guard, to watch over, to keep an eye on
someone. The word haymanah signifies supervision,
control, supremacy, hegemony.
 Islamic Da‘wah has the authority over others. It is
capable of correcting and reforming human thought and
life.
 The centre of its authority is its belief system, its law
and its ethical system.

35. 05/29/16 35
 Allah (s.w.t.) says in the Qur’an:Allah (s.w.t.) says in the Qur’an:
 ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫مم‬‫م‬‫م‬‫م‬)
‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬ ‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬ ‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫مم‬‫م‬
‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫مما‬‫م‬‫م‬‫م‬‫مم‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫مم‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫مم‬‫م‬ ‫ما‬ ‫م‬‫م‬‫م‬‫م‬ ‫ما‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫مما‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫ممم‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬
‫م... (ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫ممم‬‫م‬
‫)ممممممم:ا‬48(

36. 05/29/16 36
 ‫مما‬‫م‬‫م‬ ‫ا‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫مما‬‫م‬‫م‬ ‫ا‬‫مم‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬)
‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫مم‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫مم‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫مم‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫ما مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫مم‬‫م‬ ‫ا‬‫مم‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫مم‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫مم‬ ‫ما‬‫م‬‫مم‬‫م‬ ‫م‬‫م‬ ‫ا‬‫م‬ ‫م‬‫م‬
‫م (ا )ممممممم:ا‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫مم‬‫م‬‫م‬‫م‬
60(
 “And make ready against them all you can of power and of horse
tethered, that thereby threaten the enemy of Allah and your enemy,
and others besides them whom you may not know but whom Allah
does know.” (8:60).

37.  Haymanah in Islamic Da‘wah reveals the fact that:
1) Islam is a powerful religion. Obviously, Da‘wah empowered
man so he will bring justice and truth to the whole world.
2) Islam is knowledge-based religion. Da‘wah relates also to
knowledge, and knowledge is power.
3) Knowledge of the Truth is the greatest possession and the
source of power; Da‘wah is imparting and teaching of truth and
giving away the power of knowledge.
4) The caller seeks to dispense the truth, and the called is invited
to appropriate it.
05/29/16 37

38. Al-Shumul:
Islam is a complete way of life, offering guidance for all
aspects of life.
 ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬)
‫مما‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫ممم‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫مما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬
‫م (ا )ممممم:ا‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬89(
“… And We have sent down to you the Book as an
exposition of everything, a guidance, a mercy, and glad
tidings for those who have submitted themselves (to Allah as
Muslims)” (16:89).
"This religion cannot be taken except from the one who
encompasses it completely." (Bukhari).
05/29/16 38

39. Al-Tawazun:
We must understand each aspect of Islam in light
of its relative priority and not be excessive in one
aspect at the cost of neglecting another. Abuse of
this leads to imbalance.
◦ ‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬)
‫ممما‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫مم‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ا‬ ‫م‬‫م‬‫مم‬‫م‬‫م‬‫مم‬ ‫ما‬ ‫م‬‫م‬‫م‬‫م‬
‫ما‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬‫م‬ ‫ما‬‫م‬‫م‬ ‫م‬‫م‬‫م‬‫م‬‫م‬‫مم‬
‫م... (ا )مممممما :ا‬‫م‬‫ممم‬‫م‬‫م‬‫م‬143( ‫ا‬
◦ "Thus have We made you an Ummah justly balanced, that ye
may be witnesses over the nations, and the Messenger a
witness over yourselves …" (2: 143). 05/29/16 39

40. Al-Wuduh:
Da‘wah is clear in terms of its message and
methods.
It seeks to remove any misunderstanding and
conflict through means of dialogue and debate
in gracious manners (16:125).
Muslims should concentrate on working in a
constructive manner, for the betterment of
society.
05/29/16 40

41.  This means dealing with the issues of major importance
to Muslims and not concentrating on minor issues
which create controversy and disunity.
 Adopting this approach will create strong roots for the
future.
◦ “See you not how Allah set forth a parable? A goodly word as
a goodly tree, whose root is firmly fixed, and its branches
(reach) the sky.” (14: 24; see also 9: 105).
05/29/16 41

42. 42
2. WAYS OF PREACHING BY THE
PROPHET (A.S.W.)
TOPICS: 10 & 11

43. 43
1. He should be obeyed as ordered by al-Qur’an:
‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬ ‫للإ‬‫ل‬‫ل‬‫ل‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫لل‬‫ل‬
‫ل...(إ )لللللل:إ‬‫ل‬‫ل‬‫ل‬‫لل‬64(
– "We sent not a Messenger, but to be obeyed, in
accordance to with the will of God …." (al-Nisa’: 64)
‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫للإ‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫للل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬

44. 44
‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫للل‬‫ل‬
‫ل(إ )للإ للللل:إ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬132(
–“And obey God and the Messenger that you may (really)
obtain prosper." (Al ‘Imran :132)
‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫للإ‬‫ل‬‫لل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫للإ‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬ ‫إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬
‫ل(إ‬‫ل‬‫للل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬

45. 45
2. The Prophet (a.s.w.) is the most authoritative
expounder of al-Qur’an:
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫للإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬...)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫لل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫)للللل:إ‬ ‫(إ‬ ‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬

46. 46
3. The Prophet (a.s.w.) is the legislator,
too:
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬...)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬
‫ل...(إ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫)للللللل:إ‬157(
–" He will make lawful for them all good things
and prohibit for them all evil things … ." (al-A’raf,

47. 1. The Prophet (a.s.w.) did as what he said.
2. The Prophet (a.s.w.) did not compromise as far as Islam
was concerned.
3. The Prophet (a.s.w.)’s approach was gentle and full of
love.
4. The Prophet (a.s.w.) always thought of lessening the
burden for his Ummah.
5. Disbelievers’ Bribes did not make the Prophet (a.s.w.)
stop his mission.
6. The Prophet (a.s.w.) did not compromise as far as al-
Shari‘ah was concerned.
47

48.  The Prophet (a.s.w.) acts according to his words, and
therefore, his actions reflect his words.
‘Aishah (r.a.) said that every thing he said or acted is al-Qur’an.
Thus, he demonstrated the highest moral and wholesome
personality as a model for mankind.
‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫لل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬)
‫لإ‬‫ل‬‫لل‬‫ل‬ ‫إ‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫ل(إ‬‫ل‬‫للل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬
‫)للللللل:إ‬21(
“You have indeed in the Messenger of God, a beautiful pattern
(of conduct) for any one whose hope is in God and the Final
Day, and who engages much in the praise of God.” (al-Ahzab:
21) 48

49.  He is the most patient and most consistent of all prophets.
He was one of the four prophets known as ulu al-’azm:
‫لللإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬ ‫ل‬‫ل‬‫لل‬‫ل‬)
‫للإ‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫)للللللل:إ‬ ‫ل...(إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫للإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
35(
“Therefore patiently persevere, as did (all) messengers of inflexible
purpose; and be in no haste about the (Unbelievers)…” (al-Ahqaf: 35).
 The burden of Prophet Muhammad (a.s.w.)'s responsibility
was extremely heavy compared with other prophets.
49

50.  He has to guide all mankind until the Day of
Judgment.
 Allah has revealed to him, the teachings and
methodology of all other prophets but his
way of preaching and teaching were not
revealed to other prophets.
 The importance of the Prophet Muhammad's
methodology lies in his status as the last
and final Prophet and his finality of his
message of Islam.
50

51. When the non-Muslim asked him for
compromise, offering to worship only Allah if
Muhammad would worship their idols, then
the Surah al-Kafirun was revealed.
 ‫للإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬)
‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬* ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫للإ‬‫ل‬ ‫إ‬
‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫لل‬‫ل‬* ‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫إ‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫إ‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫لل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬* ‫للإ‬‫ل‬‫ل‬‫ل‬ ‫إ‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬* ‫إ‬ 51

52. ◦ Once a Bedouin urinated in the Mosque and the companions of
the Prophet (a.s.w.) were very angry and intended to chase him
away. The Prophet (a.s.w.), however, asked them to let the boy
finished first and then just washed it away.
◦ Prophet Muhammad (a.s.w.) was informed by the Revelation about
the incident where Prophet Musa (a.s.) and Prophet Harun (a.s.)
had to go and speak to Fir’aun softly.
 ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ )
‫لإ‬‫ل‬‫ل‬‫ل‬ ‫للإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫*إ‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬
‫)لل:إ‬ ‫ل(إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
43-44(
 "Go, both of you, to Pharoah, for he has indeed transgressed all bounds; But
speaks to him mildly; perchance he may taking warning or fear (God).”
(Taha: 43-44) 52

53.  He had prayed to Allah to reduce the obligatory
prayers from 50 times to 5 times only.
 For sick people (Muslims), those who could not
pray standing, they could pray sitting. For those
who could not pray sitting, they could pray while
lying down.
 Islam forbids its followers to fast for the whole
year.
 It is Prophet (a.s.w.)’s Sunnah to get married
based on mutual consent based on a moderate
way suitable for all people.
53

54.  The Arab disbelievers tried very hard to bribe the Prophet
(a.s.w.) by offering to him money, influential position and
woman in order to abandon his mission.
 However, the Prophet (a.s.w.) offered no compromise.
 ‫لللإ‬ ‫لإ‬ ‫للل‬ ‫للإ‬ ‫لل‬ ‫لللإ‬
‫للللإ‬ ‫لإ‬ ‫للل‬ ‫لإ‬ ‫للل‬
‫لللللإ‬ ‫للإ‬ ‫للإ‬ ‫"لللل‬
‫لللللللإ‬ ‫لإ‬ ‫لللل‬
‫لللإ‬ ‫للإ‬‫للللل‬ ‫لإ‬‫للللل‬
‫للللللإ‬ ‫لللإ‬ ‫للللإ‬ ‫لإ‬ ‫ل‬
‫لللللإ‬ ‫لللإ‬ ‫لإ‬ ‫لللل‬ ‫للإ‬
."‫ل‬ ‫للل‬ ‫لإ‬ ‫للل‬ ‫لإ‬ ‫ل‬ ‫لإ‬ ‫للل‬
‫للللللللإ‬ ‫للللإ‬ ‫لإ‬ ‫لل‬ ‫)لللللللإ‬
‫لللللإ‬ ‫لللإ‬ ‫لإ‬ ‫لل‬ ‫لللللإ‬ 54

55.  The theft done by Fatimah bint al-Aswad. As this lady
came from royal family of Bani Makhzum and highly
respected by the Quraish, some of the Companions would
like her to be free from punishment.
 None of them dared to speak of it. Finally, they sent
‘Usamah ibn Zaid to speak about this as he was loved by
Prophet Muhammad (a.s.w.). Then this was followed by
other people.
 The Prophet (a.s.w.) replied, "The people (before you)
were destroyed because when important people stole,
they were let off. If ordinary people did steal, then they
were punished."
55

56.  The well-known command of Allah in al-Nahl: 125 is
the foundation of Prophet Muhammad (a.s.w.)'s
method of Da’wah.
) ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫لل‬‫ل‬ ‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬
‫للإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫ل‬‫ل‬‫ل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬
‫ل(إ‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫)لللللإ :إ‬
125( ‫إ‬ ‫إ‬
 The Prophet (a.s.w.)’s Methods of Da‘wah consist of
three components:
1. Wisdom 56

57.  Scholars unanimously agree that the
Qur’an and the Sunnah (sayings, actions
and tacit approval) of the Prophet (a.s.w.)
are the most important sources of
wisdom.
 One of the names of Allah is al-Hakim.
When Prophet Muhammad (a.s.w.) was a
child, the Angel came and opened his
chest after cleaning it filled it with Iman and
wisdom.
57

58.  In the whole life of Muhammad
(a.s.w.), whatsoever he said, did and
approved all were done based on
wisdom.
 Thus, we could say that the preaching
of Prophet Muhammad (a.s.w.) is
based on the wisdom and guidance of
Allah.
58

59. The Prophet (a.s.w.)’s Wisdom of
Preaching in Mecca:
a)Wisdom of his personal and secret
preaching (Sirriyyah).
b)Wisdom of open preaching
(Jahriyyah).
59

60.  The Prophet (a.s.w.) received the first revelation
on the 17th
of Ramadan, or 6th
August 610 AC.
 Then, he was commanded in another revelation
to preach to his close relatives.
‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬)
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬
(‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬
‫)للللللل:إ‬214(
60

61.  He also received the following revelation:
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫للإ ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬‫لل‬‫ل‬ )
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫إ‬* ‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬‫ل‬‫ل‬‫ل‬ ‫*إ‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫*إ‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫للل‬‫ل‬ ‫*إ‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫للإ‬‫ل‬‫ل‬‫ل‬ ‫*إ‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬
‫*إ‬ ‫لإ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬ ‫لإ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫ل(إ‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫لل‬‫ل‬ ‫إ‬ ‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬‫ل‬
‫للل:إ‬‫ل‬‫)للل‬1-7( ‫إ‬ 61

62.  In the first early three years in Mecca, the Prophet
(a.s.w.) preached personally and individually to his
friends and family.
 To his wife Khadijah (r.a.) and friends, he used the
personal touch to speak and to convey the message.
 To his relatives, he conveyed the messages after
having invited them for food and after they had taken
their food.
 Among the first new Muslims are: Khadijah Binti
Khuwailid, Ali ibn Abi Talib, Zaid ibn Harithah, Abu
Bakr al-Siddiq,’Uthman ibn Affan, Al-Zubair ibn
Al-’Awwam, ‘ Abd al-Rahman ibn ‘Auf, Sa'ad ibn Abi
al-Waqqash and others.
62

63.  After the number of Muslims reached thirty,
Prophet Muhammad (a.s.w.) chose the house of
al-Arqam ibn Abi Arqam, who was his
Companion to teach Islam to the new Muslims.
 Wisdom in the personal and private preaching is
that the conditions of the Jahilliyyah (pre-
Islamic Era) did not allow him to preach openly.
63

64.  The Prophet (a.s.w.)’ Da‘wah is more effective
through the individual and private ways.
 His preaching was done face to face between
the Prophet (a.s.w.) as a Da‘i and his wife or
friends as mad’u of which the personality and
sincerity of the Prophet (a.s.w) could move the
hearts of the mad’u.
 The mad’u also could ask any question from
the da‘i.
64

65.  All Muslim scholars assert that when
the number of the Muslims is too
small and weak and there is the risk
of being destroyed, open preaching
should be abandoned as the Ummah
has to look after the safety of Muslim.
(al-Buti, Fiqh al-Sirah, 94)
65

66.  Prophet Muhammad (a.s.w.) invited the family of
‘Abd al-Muttalib to a feast in his house including
Abu Lahab. After the meal, the Prophet (a.s.w.)
was about to speak; suddenly Abu Lahab came
up and said:
"Here are your uncles and children from your uncles. Please stop the
deviations. You have attacked the religion of our tribe. Please do not
enrage the whole Arab tribes. Our tribe would not be able to fight with
them. We know of your purpose to change our religion and ask us to
follow the deviations so that we leave our traditional way of
worshipping the great ancestors. =
66

67. =Be careful of your safety and that of our generation. It is not
hard for the Arab tribe to attack and kill you. They will not let
you do this.
Return to the religion of your ancestors or we will jail you
until you are free from sickness. We must educate you until
your thinking is healthy. It is rational for your family to
educate you, to catch you, and to jail you when you continue
with your stand. It is easier for us to do this than to let the
Quraysh seizes you together with other Arabs. I have never
seen any one who brought so much misfortunate to your
own family…” (Trans. from Muhammad Natsir, 1978:160-
161).
67

68.  Prophet Muhammad (a.s.w.) just kept quiet and let
his relatives to go home. Then he invited the same
group again including Abu Lahab for the second
time.
 He stood up and said:
"I praise Allah. I praise Him and asked help from Him and surrendered
myself to Him. I witness there is no god but Allah and nothing associates
itself to him. Verily, an uncle would not cheat his members, if you say I
cheat the world, I would not do so to my family. By Allah, there is no god
but He, verily I am the Messenger of Allah especially for you and for all
men. Verily, Allah has ordered me to warn you according to His words
"and admonish your nearest relative.“=
68

69. =I am calling you to the two words, which are easy at your lips but
hard to be weighted. That is, there is no god but Allah and I am
His messenger.
By Allah, you will die as when you fall asleep and wake up.
Certainly, you will be responsible for your deeds. You will be paid
rewards for your good deeds and punished for your bad deeds.
Heaven and hell are eternal.
O Bani ‘Abd al-Muttalib, by Allah, I know no man in the land of
Arabia who can place before his kinsfolk a more excellent offer
than that which I now make to you. I offer you the happiness of
this world and that of the Next. Allah has commanded me to call
you unto Him. Which of you, then, will help me in this, and be my
brother and my successor among you?"
69

70.  After the third year, Prophet Muhammad (a.s.w.)
turned to preach openly when Allah (s.w.t.) revealed
to him:
‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬ ‫ر‬‫ر‬‫رر‬‫ر‬)
‫ر (و‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫)ررررر:و‬94( ‫و‬ ‫و‬
"Therefore proclaim openly that which you are commanded,
and turn away from al-mushrikun.“ (al-Hijr: 94)
 In obedience to this command, the Prophet (a.s.w.)
gathered the Quraysh before the hill of al-Safa.
Standing on the hill, he asked the people:
“O people! If I inform you that there is a troop of
soldiers coming to attack you from the yonder hills, would
you believe me?" The people said, “We have never heard
you telling a lie."
70

71.  Then, raising his voice he said:
“I have come to you as a warner, and if
you do not respond to warning,
punishment will fall upon you”.
 However, Abu Lahab, his uncle
interrupted and said:
“May you perish! Did you gather us only
for this reason?” Then he went away.
71

72. 1. As the last Prophet, Muhammad (a.s.w.) has
obligations to communicate the message openly
after the followers of Islam had reached to a certain
number.
2. His first call in the open was full of wisdom as he
did not directly deliver the message, but firstly
confirmed the people's trust in him before
conveying the message.
72

73. 3. Throughout 10 years of open preaching, various
persecutions, and sufferings had trained the
Companions to become the best people, and
they were willing to sacrifice their life, family,
property and every thing for the sake of Islam.
4. Through these unending sufferings, the
foundation of the khayr al-Ummah had been lain
down in Makkah.
73

74.  Allah (s.w.t.) had chosen Muhammad (a.s.w.) as
His Messenger and Prophet to warn the people
of the Last Judgment.
 People must accept God’s sovereignty over
them and mend their ways.
 They have to give to God the worship that was
His due and to follow certain acts of ‘ibadah and
moral instructions in both their individual and
social lives.
74

75.  Prophet Muhammad (a.s.w.) was the last and the
seal of the Prophets.
 He was the best adviser and counselor for the
whole of mankind.
 He was just, kind and compassionate. He has been
described as ra’uf (kind), rahim (merciful) and
rahmatan lil-’alamin (a mercy for all creatures).
 Throughout his life, he was deeply involved with
calling people to the goodness of both worlds,
Dunya (Earthly life which is temporary) and Akhirah
(Hereafter life which is everlasting).
75

76. ) ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬ ‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ررر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬
‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫ر (و )رررررر:و‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬128(
"Now has come unto you an Apostle from among yourselves; it grieves him that you
should perish, ardently anxious over you: to the believers, is he most kind ( ra’uf)
and merciful (rahim). (al-Tawbah: 128)
Prophet Muhammad (a.s.w.) was asked to convey to the those who worship Allah
alone to speak only best words. Allah (s.w.t.) says:
‫رو‬‫ر‬‫ر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬)
‫رو ... (و )ررررررر:و‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬53(
"And say to My servants (worshippers) that they should say those things that are
best." (al-Isra`: 53).
76

77.  Allah (s.w.t.) revealed to Prophet Muhammad (a.s.w.) the methods of previous
Prophets while dealing with those who opposed them.
1. He was revealed to the argument of the Prophet Musa with Fir‘aun.
‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫ررو *و‬‫ر‬‫رر‬‫ر‬ ‫ررو‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬)
‫*و‬ ‫ررو‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫رو‬‫ر‬‫رر‬‫ر‬ ‫و‬* ‫ررو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫رو ر‬‫ر‬‫رر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬
‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫رر (و )رر:و‬‫ر‬‫رر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬52(
“(When this message was delivered) (Fir‘aun) asked, "Who then, O Moses, is the Lord of you
two?" He said: “Our Lord is He who gave to each thing its form and nature, and then guided it
aright.“ (Fir‘aun) said: “What then is the condition of previous generations. He replied: "The
knowledge of that is with my Lord, duly recorded. My lord neither errs nor forgets." (Taha: 49-51)
77

78.  Fir‘aun did not intend to submit to Allah, but wanted to trap
Musa, and to make the whole audience reject Musa. So he
asked him of the conditions of previous generations.
 If the answer that they were idol worshippers, and to be
condemned into hell. Then, the whole audience would be
angered at Musa.
 So Musa only answered, the records of previous generation
is with the Lord. Allah never forgets and never make
mistakes.
 By this, Musa made it clear that he was concerned with the
life of Fir‘aun and his salvation. Whatsoever was over was
not his concern, and he could do nothing to undo it.
78

79. 2. Allah (s.w.t.) revealed to the Prophet (a.s.w.) the argument of Ibrahim (a.s.) with
King Namrud. Allah (s.w.t.) says:
‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫رر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬)
‫رو‬‫ر‬‫رر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬ ‫و‬‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫ر‬‫ر‬
‫رررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫رر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫رر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫رو ر‬‫ر‬‫ر‬‫ر‬ ‫و‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬ ‫و‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ررر‬‫ر‬
‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ررر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫ر (و )رررررر:و‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬‫رر‬258(
"Had you not turned your vision to one who disputed with Ibrahim about his Lord because Allah had granted him power?
Ibrahim said, "My Lord is one who gave life and death." He said, "I also gave life and death". But it is Allah who causes
the sun to rise in the East and do you then cause him to rise in the west? Thus the disbeliever utterly defeated. And Allah
guides not the people who are unjust.” (2:258)
79

80.  Prophet Muhammad (a.s.w.) was asked not to engage with futile arguments
with People of Book but only argue with the best means.
‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رررو‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬)
‫رررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬
‫رو‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رررو‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫ررو‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬ ‫رو‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫ر (و‬‫ر‬‫رر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬ ‫رو‬‫ر‬‫ر‬‫ر‬‫رر‬‫ر‬ ‫و‬ ‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬‫ر‬
‫)رررررررر:و‬46(
"Dispute not with the people of the Book except with means better (than mere disputation), unless it be
with those of them who inflict wrong (and injury) but say, we believed in the Revelation which had
come down to us and what came down to you. Our God and your God is One and it is to Him we
bow." (al-Ankabut :46).
80

81. The above Qur’anic verse shows us the right way how to
deal with others and especially with Ahl al-Kitab. Thus, we
Muslims should:
1.avoid arguments that disrupt the harmony of Muslims
and Ahl al-Kitab,
2.avoid mere disputations as they create confusion only,
3.adopt a way sanctioned by Allah. It is exceptional if the
Ahl al-Kitab just wanted to harm us.
4.look for common points such as God is the Creator of
every thing. We believe in the revelation they received.
Our God and their God is One and we bow and submit.
81

82. We Muslims have to preach Islamic values to others through
inter-religious relations, like inter-faith or inter-religious dialogue.
We have to bear in mind that:
1.All men are equally the object of the Muslim’s Da‘wah
2.The Muslim cannot rest until all men have achieved divine
purpose related to their creation.
3.Priorities: The nearer being always the first entitled to the
Muslim’s efforts; but the most distant being finally just as entitled
to those efforts as the nearest.
4.The first condition Islam lays for such effort is that it involves
no coercion or compulsion.
82

83. 5. The Qur’an specifies the means of persuasion to be
used (Q 16:125), knowing the trickery of inter-human
relations and the possibility of brainwashing,
pressuring, etc.
6. If non-Muslims are not convinced, the Muslim will leave
them alone. But certainly the Muslim is to try again and
never give up.
7. As long as resistance is ideational, the Muslim is bound
to respect it.
8. The recourse to violence is justified only to put an end
to the violent obstruction, never to force the non-
Muslims into conversion to Islam.
83

84. 9. All men are equal members of a universal
religious brotherhood under the concept of din al-
fitrah (original religion).
10. Rather than seeking to find out how much other
religions agree with each other, if at all, let us see
how far both religious traditions agree with din al-
fitrah.
11. Seeking the historical development of religious
traditions whether they are in agreement with din
al-fitrah or not, rather than assuming that each
religion is Divine.
84