Introduction

In this book I have tried to explain in detail the method of conveying the message of the Prophets and Messengers. Just as people today possess incomplete and imperfect knowledge of the Dīn, they also have extremely limited and defective notions regarding the propagation of the Dīn. In this book I have presented Islam as a way of life—and in reality it is so. Accordingly, I have discussed in detail the steps that must be taken to establish this way of life and the demands of striving and effort that must be fulfilled. I have based every chapter of this book on the strong proofs and evidences of the Noble Qur’an. Then, wherever I considered it necessary, I have also explained it with the help of authentic Hadiths. I hope that whoever reads this book with deep attention will also receive help from it in understanding the Qur’an.

Some friends have complained against me that I usually present subjects very briefly. I do not pay attention to whether every reader will properly understand the message. Through this book I have tried to remove the complaint made against me. In this matter, may Allah Almighty grant me success, and may people derive greater benefit from it.

Humbly,
Amīn Ahsan

1

Defects in the Conventional Method of Tablīgh

For a considerable period, the means and methods that have become prevalent and accepted among Muslims for the propagation and establishment of Islam have so occupied people’s minds and thoughts that, as soon as they hear the word Tablīgh (propagation), their thoughts instinctively rush in that direction. When long practice makes a particular method well known for carrying out a task, its imprint settles so deeply upon the heart that people cannot think of anything separate from it. That method is then regarded as the entirely natural way of performing the task. Anyone who comes forward to undertake it adopts the same method. Sometimes a person even leaves home resolved to avoid it, but as he proceeds on his way he once again turns toward the very direction from which he had set out determined to escape. Therefore, it is first necessary to describe briefly the errors in the present method of Tablīgh.

In our view, the prevalent method of Tablīgh contains both intellectual and practical errors. In other words, this method of Tablīgh is philosophically mistaken as well. Consequently, most of the steps taken so far in the name of propagating Islam have not merely proved futile in terms of their objective; they have also caused considerable harm to the Da‘wah of Islam. I shall first point out the theoretical defects of this method.

Intellectual Errors in the Conventional Method of Tablīgh

First Error: The greatest mistake made so far in presenting Islam is that those presenting the Da‘wah have failed to understand their own proper role and Islam’s proper position. For this reason, they have not presented Islam in the manner in which the Qur’an presented it before humanity. The Noble Qur’an presents Islam as the Dīn chosen by Allah from the beginning of creation. Whenever and to whichever nation Allah sent a Prophet, He sent him with this Dīn. Different nations continually introduced defects and errors into this Dīn chosen by Allah, and Allah continued to correct those defects through His Prophets. Finally, He sent His Last Messenger and revealed the Dīn of all His Prophets and Messengers in a completely correct and complete form, preserving it forever from any danger of mixture, alteration, or distortion. This Dīn has been preserved in the form of the Noble Qur’an.

It is not the religion of any particular nation; rather, it is the religion of all humanity and the Dīn brought by all the Prophets of Allah. Whoever accepts it will be known as a Muslim, while whoever does not accept it will be regarded as a non-Muslim. This Dīn makes no distinction among the Prophets of Allah, rejects none of the Books sent by Him, and claims no exclusive superiority for itself over anyone. Its only claim is that it is a reliable summary of the teachings of all the Prophets and the completion of their teachings.

But, entirely contrary to this, our preachers and writers have presented this Dīn as the religion of the Muslim nation and the enemy of all the religions of the world. To prove its truth, they have mocked the teachings of the other Heavenly Books. At times, carried away by emotion and excitement, they have gone so far that, despite being Muslims and claiming faith in all the Prophets, they have ridiculed even those teachings of these Books in which they had the greatest responsibility to believe. Comparisons have been made between the Prophet, peace and blessings be upon him, and the other Prophets in an attempt to prove the latter inferior. Yet the Noble Qur’an has specifically stated that Allah has granted every Prophet distinction in certain respects. It has clearly explained the particular perspective from which the Messenger of Allah, peace and blessings be upon him, was granted distinction. The Prophet himself, peace and blessings be upon him, strictly forbade claiming special superiority over the other Prophets.

Nevertheless, Muslims have presented Islam and the Prophet, peace and blessings be upon him, under the influence of the emotions of religious blind fanaticism. Not only ordinary professional speakers and preachers have fallen into this error; our distinguished writers, authors, and compilers have also become involved in it, although the books they wrote were the sole means by which both Muslims and non-Muslims understood Islam. Open the books written on Islam by distinguished authors and see for yourself. In these books you will find such poisonous statements about the other Prophets and their teachings that, after reading them, it will become clear that Muslims too have contracted the same disease from which the Jews and Christians suffered: creating division between Allah and His Messengers.

Yet Muslims have taken such books up with honor and esteem and have listened eagerly to such sermons and speeches, because they display the glitter of their pride and glory. On the other hand, those whose writings and speeches did not contain this mixture of bitterness and sweetness could not gain popularity among the general public, nor did they receive importance in elite circles. It cannot be denied that the critics of Islam have also played a considerable role in producing this poisonous propagational literature. But in our view, Muslim writers themselves made the mistake. As a result of adopting this erroneous method of response, confusion has arisen in the minds of non-Muslims. They have not thought of Islam from the perspective that it has come to remind them of the truth they had forgotten and to return the heirs of their Prophets and Messengers to them. Rather, they have looked upon it with hatred as an enemy and invader that seeks to snatch their religion from them and conquer them itself.

Second Error: The second intellectual mistake made in presenting Islam is that it has not been presented as a way of life, nor have the personal, collective, practical, and doctrinal problems of human life been brought together around a single center and solved through a rational and natural method. Instead, our missionaries and controversialists have spent all their energy on issues that arose from religious conflicts with Christians and Hindus—for example, the eternity or created nature of the spirit and matter, reincarnation, the divinity of the Messiah, peace be upon him, and disputes concerning the Trinity.

A group of professional controversialists in every religion is greatly attracted to such matters. Their real success does not lie in solving these problems; rather, their aim is to make them even more sensitive. Trying to silence such people means wasting one’s strength and ability and squandering one’s time. Yet our missionaries have exhausted their lives in such fields of conflict. They did not even feel the need to consider that these are merely attractive subjects for argumentative people—people who do not seek their solution but aim to make them still more complicated.

The rest of the world today faces different kinds of problems. The world has become restless to solve them, and its salvation depends upon their solution. Whichever religion comes forward and presents acceptable solutions to these problems will become the religion of the world of tomorrow. In a world exhausted by experimenting with methods of its own invention and unable to find solutions to the cultural and collective problems of life, if Islam had been presented not as a few beliefs and rituals but as a complete way of life, the picture of the world today would have been different.

But those among us who became active for the purpose of propagating Islam, or who wrote books on Islam, apparently had before them the Christian philosophy of religion, which is merely a collection of claims with no positive relationship to the practical problems of life. The result is that, just as the world’s intellectual community felt no attraction toward the meaningless verbosity of Christianity, the educated classes have likewise paid no attention to the Islamic solutions to these problems. Thus the entire activity of propagating Islam remained confined to the small number of followers of a ritualistic religion. Apart from wasting time and resources, no notable result was achieved.

Third Error: Another intellectual error in this matter is that the books written on Islam here so far have been theoretical, polemical, apologetic, or presented in the style of scholastic theology. It can be stated without hesitation that none of these has been useful in conveying the message of the Dīn. Theoretical discussion can benefit only those who wish to acquire extensive knowledge of some particular aspect of Islam. But such works are neither written with the purpose of Da‘wah and Tablīgh, nor do their authors possess the ability to fulfill that purpose.

Polemical discussion is, first, connected with a few particular subjects and has no connection with Islam’s overall viewpoint. Second, it contains in full measure the defects that cause hearts and minds to move farther away from Islam rather than drawing closer to it. By apologetic writing we refer to the books on religious subjects written by Western-influenced people and praised by Europeans. They try to introduce Western-influenced thought into Islam, although it has not even the remotest connection with Islam. Similarly, they collect arguments to prove that matters condemned by the West are outside Islam, even when those matters are among Islam’s pillars or fundamental principles.

Whatever such weak-hearted and defeated-minded people have written neither correctly represents Islam nor contains the firm conviction capable of drawing the heart toward Islam and making a strong appeal to the conscience.

What has been written from a philosophical perspective is even more disappointing. The reasoning method of the scholastic theologians is contrary to reason, conscience, and human nature. It may tighten the knot of a problem, but it cannot untie one. This type of reasoning may be suitable only for crooked disputation. It contains neither attraction nor beauty. It has no harmony with sound conscience and human nature. To make it a means of presenting Islam is to make people flee from Islam and create bad notions about it.

The only method of presenting Islam before the world was the method adopted by the Book of Allah and the Messenger. But our scholastic theologians became so influenced by Greek philosophy that they not only ignored the Qur’an’s method of reasoning; they went a step further, criticized it, and disparaged it. Our traditional scholastic theologians made this mistake, and our modern scholastic theologians have also fallen victim to it.

As a result, before non-Muslims and among educated Muslims who wished to remain Muslims—or at least to be counted among Muslims—people began saying that Islam is merely something to be accepted in the heart, not something to be understood through the use of reason and conscience. Those who were fearless and unrestrained began openly mocking Islam, and in every respect except the name they became completely free from Islam’s bond.

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Practical and Functional Defects in the Conventional Method of Tablīgh

The conventional method of Tablīgh is by no means free of practical errors either. We shall point out some of them.

First Error: The first practical error is the Muslims’ double standard. On the one hand, they claim to be a fundamental community founded upon the principles of Islam and faith. On the other hand, they have accumulated within themselves characteristics found among nations formed on the basis of ancestry, tribe, region, and language. On the one hand, they say that a Muslim is one who believes in Allah, His Messenger, His Book, and the Hereafter, and follows the way shown by Allah and His Messengers in all matters of conduct, social life, and other comprehensive affairs. On the other hand, there are countless people among them who have nothing left of the Muslim except the name and who were born into Muslim families. In every other respect, they have no compatibility with Islam.

On the one hand, they claim that Muhammad, the Messenger of Allah, peace and blessings be upon him, is their guide in every aspect and department of life. On the other hand, they have handed the reins of their leadership and authority to people who, both in knowledge and in practice, are completely detached from the guidance of Allah’s Messenger. On the one hand, they present a complete code of morality and conduct and claim that no one can remain a Muslim while deviating from it. On the other hand, they themselves display every kind of bad character and evil deed found among other nations, without this causing any damage to their Muslim identity.

On the one hand, they affirm all their relationships with a true Dīn and claim that turning away from it and fleeing from it is impermissible. On the other hand, they pass off the entire history from the Messenger of Allah, peace and blessings be upon him, to Mustafa Kemal of Turkey as the history of Islam, although a large part of this history has not even the slightest compatibility with Islam’s true way of life.

On the one hand, they claim that Islam is a self-sufficient way of life and that, if any system contains the world’s salvation today, it lies in adopting this system. On the other hand, they travel through Europe and America trying to determine whether the English system is more Islamic or the American system.

Whether or not Muslims perceive this double standard, there is no reason why people of other nations should find it difficult to understand. They are bewildered when they see the contradiction between the Muslims’ words and actions. If any of them still feels attracted to Islam, this contradiction stops him, and he thinks that Muslims are simply another nation like his own. What meaning, then, can there be in abandoning one such nation and joining another?

Even if a non-Muslim has accepted Islam despite this duplicity of ours, we should believe that he did not accept Islam as a result of our Da‘wah. Rather, while Allah exposed before him the errors of his own religion, He also clearly exposed before him the errors of Muslims. He sees Islam as something distinct from Muslims.

Second Error: The second practical error is that, following the example of Christian missionaries, Muslims always focus their Tablīgh on the lower classes of society. This method is entirely mistaken. In conveying the Da‘wah of the Dīn, one should first address the class under whose intellectual and philosophical leadership society is being managed. It is this class that essentially builds a nation or causes its downfall. If they can be brought to the right path, the entire system will automatically move along the right path. If they remain on the wrong path, the lower classes generally possess no ability to reform them. Even if they happen to possess such ability, it is only an exception. Rather, their defeated mentality quickly adopts the errors of the intellectual class.

The example is like that of the heart and the limbs. If the heart is corrected, the whole body becomes healthy automatically. But if disease remains in the heart, there is no benefit in rubbing oil on the limbs.

The Christian missionaries were concerned only with increasing their numbers. Therefore, this method may have been effective for them. But it cannot be permissible for Muslims to conduct Tablīgh merely for the purpose of increasing numbers. Their task is to bring lost people to the right path, connect them with Allah, and reconstruct their lives in the correct direction. The reconstruction of individuals is possible only through reconstructing the whole society. The reconstruction of society can be expected only when its leading people accept the reforming process.

Anyone who keeps even a general eye on society and organizations cannot deny the truth that mass revolutions and revolutionary movements can begin from below and throw the higher structure into disorder. But reformative and intellectual Da‘wah can establish firm roots only when it is able to exert influence from the top downward.

All those among Muslims who have undertaken the work of Da‘wah—whether among Muslims or outside them—have generally made the same mistake: their attention has always fallen upon the lower classes. They have merely taught them the Kalimah or prayer and assumed that they had now been reformed. Undoubtedly, this may produce some partial reform, but it cannot bring change to life as a whole.

When the overall environment is corrupt, one should try not merely to treat the disease but to eradicate its causes. The filthy drains that spread germs and pollute the air should be filled with earth. Otherwise, the reform process will be like keeping a person in an epidemic-stricken area and giving him a vaccination injection. It may perhaps temporarily prevent the epidemic from attacking him, but a lasting result is impossible.

For this reason, the Prophets and Messengers first tried to change the minds and attitudes of society’s leading people instead of addressing the common people, and made the reform of those leaders a means of reforming the masses.

Third Error: The third practical error is that Muslims have accepted only verbal advice as the means of Tablīgh. They have not tried to present a living example of truly Islamic life. Yet only a very small number of intelligent people possessing exceptional moral ability can accept Islam merely by observing the beauty of its principles in isolation. The vast majority of people in the world will acknowledge the truth of these principles only when they see their effectiveness and excellent results in actual life.

But the entire effort being made here in the name of propagating Islam amounts only to this: speakers are taking people on a tour, in melodious voices; preachers, with emotion and excitement; and writers, through their writings, through an imaginary paradise of the Islamic way of life. More amusing still is that, on the one hand, they are filling the space between heaven and earth with praise for Islam’s social and cultural welfare, while, on the other hand, the entire Muslim society is gathering within itself all the filth of its own ignorance and proving their claims false.

The silent language of actions is more influential than all the languages of claims. For this reason, all these sermons and exhortations have vanished into thin air, leaving no lasting impact upon the world.

Therefore, instead of merely making verbal statements, if some servants of Allah had tried to establish a social system on the basis of the principles in which they believed, then even if they had not succeeded in this effort, they could still have rendered a more effective service than the speakers who, despite succeeding in their sermons and exhortations, failed to render such service.

To prove that Islam is beneficial for all humanity, it is not enough merely to relate some marvelous episodes from the past. Nor is there any benefit in writing essays and delivering speeches to support the claim that Islam can still bring to humanity today the same benefit it brought in the past. The only method is for a community that believes in Islam’s fundamental principles to unite and present practical examples of those principles. Sadly, everything has been done except this.

Fourth Error: The fourth error is that, in propagating Islam, Muslims have also adopted certain dishonest methods like the Christian missionaries. The Christians made people from the fallen classes of the world Christian by showing them temptations, desires, and material interests, and Muslims too wish to adopt those methods. Muslims also wish to use the lures that the Brahmin community employs for its own interests. In disputes, Muslims are not at all behind others in using excess, crooked methods, and raised fists.

When a Muslim accepts Hinduism because of temptation or some delusion, the Brahmanists beat their victory drums. Similarly, as soon as a Hindu declares that he has accepted Islam, Muslims try to raise him to the heavens. Just as seducing foolish youths and leading them astray was an important part of others’ religious-propagation program, this method too came to be regarded as permissible among Muslims.

If, under the influence of emotional excitement, a Hindu woman fled with an unrestrained Muslim man, this was regarded as a great victory for the propagation of Islam. Such shamelessness and licentiousness became means of assisting religion. As a result, countless wayward women and licentious men turned conversion into a profession. In the morning, one would present himself as a Muslim and ride on the shoulders of Muslims, and in the evening declare himself a Hindu or Christian and obtain money from them.

At a time when the Shuddhi organizations had great influence in various parts of India, a Muslim elder appealed to the Muslim prostitutes of Delhi to propagate Islam to their non-Muslim clients. As a result, Islam became worthless in the eyes of non-Muslims. They concluded that Islam was merely a system and a means of increasing the numbers of its own nation. Muslims presented it before ordinary people as the Dīn of Allah merely to deceive them.

Such a conclusion was entirely understandable. For when non-Muslims saw Muslims using their religion for exactly the same purpose and in exactly the same manner in which non-Muslims used their own religions, how could the impression of Islam’s superiority enter their hearts?

Fifth Error: The fifth practical error is that Muslims recognize the need for some qualification for every worldly occupation, but they do not believe that any qualification is necessary for two tasks: leading the prayer in a mosque and propagating the Dīn. There was a time when the prayer leader was the ruler of the Islamic state or his representative. Today, Muslims search for someone to appoint as the imam of their mosque who is not qualified to perform any worldly task.

The Muslims of the blessed age believed that just as Allah’s Messenger conveyed this Dīn to people with a sense of responsibility, activity, and concentration, Allah chose this Ummah to convey the Dīn to people with the same sense of responsibility, activity, and concentration. The Islamic Caliphate, with all its departments and officials, was a means of fulfilling this responsibility of the Prophethood. This responsibility had been entrusted to the Ummah by Allah’s Messenger.

Today, however, the whole Muslim society, along with all its intelligent and active members, is engaged in serving an ignorant system.

We have pointed out some of the major intellectual and practical errors in the conventional method of Tablīgh. A comprehensive assessment would reveal many more errors, but we do not wish to prolong the discussion. The purpose of mentioning these errors is to show that the method by which the Prophets and Messengers carried out the propagation of the Dīn has not the slightest connection with the method currently in use.

The purpose and objective that stood before the Prophets are absent from the people who follow this method. Their method of work has no connection with the method of the Prophets. The imitation of non-Muslim organizations has spread through their objectives, aims, and methods. Therefore, we wish to discuss in detail for what purpose the Prophets and Messengers carried out Tablīgh and how they carried it out. We shall also mention the means and resources they used and the methods they adopted. We shall discuss the stages they had to pass through in their work of propagation, how they fulfilled the demands and responsibilities of each stage, and what benefits the world gained as a result of their struggle.

৩

Why Tablīgh?

The Necessity of Prophets and Messengers

Allah Almighty has placed within human nature the ability to distinguish between good and evil, together with the desire to accept good and avoid evil. Through his power of understanding, a person may accept good and reject evil, thereby becoming worthy of reward from Allah Almighty. On the other hand, by adopting an evil path instead of goodness, contrary to his natural disposition, he may become deserving of punishment from the Creator. Yet, while his nature has aspects of beauty and perfection, it also contains defects and shortcomings. For this reason, Allah Almighty has not left the matter of his guidance and misguidance in this world entirely to his natural disposition, nor has He considered natural guidance alone sufficient for rewarding or punishing him in the Hereafter. Rather, He sent the prophets and messengers to illuminate the demands of human nature and its hidden capabilities, and to present His final proof before creation, so that people could not claim on the Day of Resurrection that they had not known the paths of good and evil and had therefore become immersed in the mire of misguidance. This truth has been expressed in the following verse of the Qur’an.رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمً“We sent the messengers as bearers of good news and warners, so that people would have no argument against Allah after the coming of the messengers. Allah is Almighty and All-Wise.”
(Surah al-Nisa’: 165)يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ“O People of the Book! Our Messenger has come to you, clarifying the religion for you after a long interval during which messengers had ceased to come, lest you say, ‘No bearer of good news or warner came to us.’ So a bearer of good news and a warner has come to you. Allah has power over all things.” (Surah al-Ma’idah: 19)

Allah’s Way Concerning the Prophets

For this purpose Allah Almighty sent prophets and messengers among every nation, so that the truth would become fully manifest before the people and they would have no excuse for persisting in deviation and misguidance. Allah’s practice concerning the prophets was that, without exception, they all came from humankind; they did not come from among the angels or jinn. Prophets and messengers were sent from among people so that the demands of human nature could be clearly explained to people through human beings themselves. Thus people could not say, ‘How can the knowledge and conduct of a non-human being—another kind of creature—serve as a model for human beings?’ For this reason Allah Almighty sent prophets and messengers to every nation from among that nation, so that unfamiliarity with their people would not become an obstacle to accepting the truth. Allah’s prophets conveyed the call to Allah’s religion to their respective peoples in their own languages, so that the truth could be presented clearly before them. Their language was also exceptionally clear, intelligible, and appealing. Moreover, the messengers did not merely call them to the truth once and then stop; rather, they spent their entire lives in this cause. They themselves demonstrated the deeds to which they called the people, and their companions practiced them in their active lives. This arrangement was made so that nothing necessary for attaining the Creator’s pleasure and living in this world would remain uncommunicated or incomplete, and so that people could not place the blame for their evil deeds upon Allah on the Day of Resurrection.

The Coming of the Final Prophet

Until the world had developed the social and cultural means capable of bringing the whole world together to respond to the call of a single caller, Allah Almighty continued to send prophets and messengers separately to every nation. But when, through the teaching and training of the prophets, the moral and social awareness and sensibility of the nations became sufficiently awakened for them to live under a worldwide system of life, and when the material means of society and culture had also advanced enough for the call of a single guide to reach the entire world with ease, Allah Almighty, in His grace, sent the final Prophet, Muhammadur Rasulullah, peace and blessings be upon him, into the world. Through him He granted the people of the world a complete code of life. This code is fully suited to the nature of the entire human race, regardless of tribe or class, and to their conditions, surroundings, and needs. This is the divine code of life, which we have come to know by the name “Islam.”

In its essence, Islam is the religion with which all the prophets came. There were only slight differences in certain matters. The earlier prophets taught their respective peoples matters of creed according to their capacity for understanding. The Seal of the Prophets, peace and blessings be upon him, taught the human race matters of creed according to the capacity for understanding that Allah had granted them. In teaching laws and regulations, the other prophets took into account the particular disposition of their respective peoples and their particular ailments. Islamic law, however, takes into account the disposition of humankind rather than any particular ethnic or social temperament, inclination, or tendency. The systems of life granted by Allah to the earlier prophets were proportionate only to the needs of their respective peoples. But the system of life that the people of the world received through the Prophet, peace and blessings be upon him, fulfills not merely the needs of a particular nation; it fulfills all the individual and collective needs of the entire human race.

The Two Aspects of the Coming of the Messenger of Allah

The Prophet, peace and blessings be upon him, was entrusted with guiding the entire world and presenting the final proof before all creation. There was no need for any prophet to come after him. For this reason Allah Almighty sent him with two prophetic responsibilities: one specific and the other general. He was sent specifically among the Arabs. Because of this special relationship with the Arabs, he is called the Unlettered Prophet or the Arab Messenger, and the language of the revelation sent down to him is also Arabic. In this respect, he directly fulfilled the responsibility entrusted to him of conveying the message and completing the proof.

He was sent generally to all the people of the world. To enable him to fulfill this universal mission, Allah Almighty granted him an Ummah and instructed the Ummah to continue conveying to others the true religion that the Messenger was preaching to them. The Almighty says:وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا“Thus We have made you a middlemost Ummah, so that you may be witnesses over humanity and the Messenger may be a witness over you.” (Surah al-Baqarah: 143)وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ“This Qur’an has been revealed to me so that I may warn you by it, and all those whom it reaches.” (Surah al-An‘am: 19)

Two Special Measures for the Preservation of the Religion

To fulfill the purpose of the universal mission of the Messenger of Allah, peace and blessings be upon him, Allah Almighty brought forth a complete Ummah. Its responsibility is to ensure that every country and every nation of the world becomes permanently independent of the need for revelation in different languages, since no prophet would come after him. Thus the responsibility of guiding creation and completing the proof of the true religion was placed fully and permanently upon his Ummah. For this reason Allah Almighty took two special measures for the preservation of the religion.

First: He completely protected the Qur’an from every kind of alteration, addition, distortion, correction, and abridgment, so that the people of the world would not feel the need for a new prophet in order to know Allah’s law.

Second: He has kept a group from this Ummah established upon the truth at all times. This is also proven by authentic hadith. Consequently, their knowledge and conduct will continue to serve as a beacon for those who seek the truth.

A group of this kind, regardless of how small its number may be, will remain within this Ummah. Whatever calamities may come, this righteous group will keep alive the knowledge and conduct of the Messenger of Allah, peace and blessings be upon him, and his Companions. Even when the influence of misguidance flows through the veins and arteries of this Ummah as the poison of a rabid dog spreads through the body of its victim, Allah Almighty will preserve a portion of this Ummah from misguidance. When human nature becomes so distorted that justice is regarded as injustice, while wrongdoing and obscenity are regarded as justice and civility, and when the power of the people of innovation becomes so great that those who call toward justice are treated as strangers in the world, these people will still continue to call creation toward the true religion and will continue trying to correct the distortions produced by people, despite facing opposition at every step.

Allah Almighty’s purpose in keeping such a group active in every age is that, just as He has preserved the knowledge of revelation in the form of the Qur’an until the Day of Resurrection, the knowledge and conduct of Allah’s Messenger and his Companions may likewise remain preserved forever through this group, and the light needed to guide creation and complete the proof of the Messenger may never be extinguished. In the words attributed to Jesus, peace be upon him, these people will be lamps upon the mountains, by whose help the lost will find the path. They will be the salt of the earth, by means of which things can be salted.

Tabligh as a Responsibility of Prophethood

The foregoing discussion makes it clear that bearing witness before people, or carrying out the work of propagating the religion, is not merely a virtuous deed, nor is the sole purpose to increase the number of Muslims. Rather, it is precisely the demand of Tabligh—the purpose for which the universal mission of the Prophet, peace and blessings be upon him, is to be completed through this Ummah. It is absolutely essential for every person belonging to the Ummah of the Messenger of Allah, peace and blessings be upon him, to fulfill the responsibility of Tabligh. He entrusted the work of propagating the religion to his Ummah. If Muslims show any deficiency in fulfilling this responsibility, they have, in effect, fallen short in fulfilling the responsibility of prophethood. Allah Almighty Himself placed this responsibility upon them. The inevitable consequence is that He will deprive them of the rank of the “best Ummah” to which He had raised them for fulfilling this responsibility, and the entire responsibility for the misguidance of the people of the world will fall upon them. For they are now the means through which the religion is to be presented conclusively before Allah’s creation. If they do not fulfill this responsibility, the people of the world will have the opportunity on the Day of Resurrection to submit this excuse before Allah: ‘Those whom You made witnesses over humanity and upon whom You placed the responsibility of guiding us did not present Your religion to us. Otherwise, we would not have fallen into misguidance.’ The Muslims will then have no answer to this complaint.

Conditions of Tabligh

The responsibility of bearing witness before people, or of generally carrying out Tabligh and propagation, is not fulfilled merely by the continued existence in the world of a nation called Muslims, whether or not they fulfill the responsibility of bearing witness before humanity. This is one of the most important responsibilities of prophethood. Therefore, the conditions that Allah Almighty laid down for Tabligh, and which the prophets and messengers observed while carrying it out, must be fulfilled in conveying Allah’s religion. Here we shall mention some important conditions that must be considered in fulfilling this responsibility.

First Condition: The first condition of propagation is that we, who bear witness to the true religion, must first believe in that religion ourselves with sincere hearts. The prophets and messengers first believed in the religion to which they called others. They did not consider themselves above this true religion. ‘The Messenger believes in what has been revealed to him, and so do the believers.’

After believing in this true religion, they were the first to abandon whatever appeared contrary to it, whether it was the religion of their forefathers, tribal and communal ties, or personal and collective interests. Whatever dangers confronted them in doing so, they declared, ‘I am the first believer; I am the first Muslim.’ They never kept themselves at a safe distance from danger while inciting others by saying, ‘If you wish to attain salvation, leap into this danger.’

Second Condition: The second condition of propagating the true religion is that those who have believed in the truth must bear verbal witness to it. If a person believes in a truth and has the ability to proclaim it but does not proclaim it, he is a dumb devil. On the Day of Resurrection he will be found guilty of concealing the truth, just as the Jews were found guilty of this offense. The Qur’an says:وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ“When Allah took a covenant from those who were given the Scripture: ‘You must make it clear to the people and not conceal it,’ they cast it behind their backs and traded it for a small price. How evil is the bargain they made!”
(Surah Al ‘Imran: 187)

The precaution that should be observed in this matter must fundamentally be taken for the sake of the true religion. That is, this religion must be propagated in the proper manner, in the proper place, and before the appropriate person. In this way the call of the true religion can find a place in a person’s heart. If someone completely disregards the truth and, merely out of concern for his personal interests, refrains from propagating the true religion or shows indifference toward it, then he is either a hypocrite or a spineless coward. Temporary restraint from openly declaring the truth is permitted only in particular circumstances—for example, when doing so entails a genuine danger to life and the caller believes that, from the standpoint of serving the true religion, preserving his life at that time is preferable.

Third Condition: The third condition is that this testimony cannot be given merely verbally; it must also be given through actual conduct. In Islam, testimony unsupported by practical action is not considered reliable. Some people used to come to the Prophet, peace and blessings be upon him, and swear before him, saying, ‘We testify that you are the Messenger of Allah.’ But Allah Almighty did not accept their testimony. He declared them hypocrites and liars, and presented their conduct and statements before them as evidence. Through these, their hostile attitude toward Islam and the Muslims and their enmity toward the truth became manifest.

A person who has accepted a truth and is calling people toward it has the indispensable duty of making his conduct conform to that truth. Otherwise, he will be regarded as following in the footsteps of those Jewish scholars whom the Qur’an has severely criticized. They called others to become devoted to Allah but forgot themselves. Any person or group whose conduct contradicts its call is itself presenting proof that it rejects its own call. Proof established through practical conduct is stronger than verbal proof. Their own conduct carries such strong evidence against their claim that no other proof is needed to reject their call.

If Muslims are witnesses to Allah’s religion, then the essential demand of this is that they believe in this religion, convey its call to others, and practice it in every aspect and sphere of their individual and collective lives. Without this, they cannot fulfill the right of the testimony for which Allah Almighty selected them. To have no connection with this religion in the practical affairs of life while verbally testifying that it is the true religion is, from the standpoint of completing the proof before creation, entirely ridiculous. If Allah were to hold His creation accountable on the basis of the sermons of such inactive speakers, it would be contrary to His justice. The inevitable consequence would be that the proof of this religion would be conclusively established against the Muslims, and on the Day of Resurrection they would be seized on the basis of their own admission.

The Qur’an itself describes the aspects of falling away from the religion in practical life that may be forgiven, and also explains their remedy. One forgivable form of falling away is when a person, driven by emotion, excitement, or desire, commits an act contrary to the truth. Its remedy is to repent immediately and seek Allah’s forgiveness. Another is when a person is compelled to do something contrary to the truth. Its remedy is that he should strive as far as possible to free himself from that condition. But if, instead of repenting and trying to reform, a person makes his error his covering and bed, and turns the difficult condition into which he has fallen into his religion, then this offense is not forgivable. Because he remained content with falsehood, he will be removed from the honorable position to which he had been appointed as a witness over the people.

Fourth Condition: The fourth condition of Tabligh is that the testimony must be free of every kind of ethnic and tribal prejudice. The enmity or friendship of any nation must not divert us from the path of the true religion whose call we are presenting. The Qur’an teaches us in the following words how impartial we must remain when dealing with our opponents:يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ“O believers! Stand firm for Allah, bearing witness with justice. Do not let the hatred of a people cause you to deviate from justice. Be just; that is nearer to piety. And fear Allah. Surely Allah is aware of what you do.” (Surah al-Ma’idah: 8)

The Qur’an also presents the following teaching concerning the impartiality we must maintain regarding our friends and relatives:يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا“O believers! Stand firm for justice and bear witness for Allah, even if it be against yourselves, your parents, or close relatives. Whether one is rich or poor, Allah is nearer to both. So do not follow your desires, lest you fail to act justly. If you distort your testimony or turn away, surely Allah is aware of what you do.” (Surah al-Nisa’: 135)

Fifth Condition: The fifth condition of propagating the religion is that we must bear comprehensive witness to the entire complete religion that has come to us from Allah. Nothing may be omitted from it out of fear of criticism or opposition. Matters whose testimony is connected with the duties of personal life must be practiced by each person in his personal life. Every person must pray and fast; every wealthy person must pay zakat; and every able person must perform Hajj. Every Muslim must adopt righteous conduct, trustworthiness, and a pure life.

But where collective life is a condition for bearing witness to certain matters, the individual’s duty is to strive with all his might to establish collective life. Once it comes into existence, he must bear witness to those matters. For example, a social system, an economic system, and the political foundations of a country cannot be established by an individual alone. An organized force is needed to shape them according to Islam. Therefore, it is essential first of all to establish a righteous group. Once this organization has been established, bearing witness to the true religion at every level of collective life becomes essential. We quote several verses below, from which it will be clear how strongly the Prophet, peace and blessings be upon him, was instructed to bear witness to the entire religion without any reduction or addition.يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ“O Messenger! Convey everything that has been revealed to you from your Lord. If you do not, then you have not conveyed His message. Allah will protect you from the people.” (Surah al-Ma’idah: 67)الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ وَكَفَى بِاللَّهِ حَسِيبًا“Those who convey Allah’s messages, fear Him, and fear no one except Allah. Allah is sufficient as an Accountant.” (Surah al-Ahzab: 39)

“Do not heed the disbelievers and hypocrites. Do not care about their persecution. Put your trust in Allah.” (Surah al-Ahzab: 48)فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَا أُمِرْتَ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَقُلْ آمَنْتُ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ“So invite people to this religion and remain steadfast as you have been commanded. Do not follow their desires, and say, ‘I believe in whatever Scripture Allah has revealed.’” (Surah al-Shura: 15)

Sixth Condition: The sixth condition of propagating the religion is that those who call toward Allah’s religion must be prepared, when necessary, to give their lives and must give their lives. This is the highest level of bearing witness. For this reason, those who went forth in jihad for Allah’s religion and bore witness, even under the shadow of the sword, that the truth in which they believed was true, were called martyrs. Who else besides such self-sacrificing people can receive this great title of martyr, and for whom could it be appropriate?

Thousands and hundreds of thousands of people may rise to fulfill the responsibility that Allah Almighty has placed upon this Ummah of bearing witness before humanity, and each of them will receive from Allah the reward for his own effort. But those who have devoted their entire lives to this path and have borne witness to the truth at the cost of their lives are the ones truly worthy of the title ‘martyr.’ For what greater testimony could there be to the truth of something than that a person sacrifices his priceless life to support the true religion? The person who bears witness to the truth by staking his own life, beyond which no further level of testimony remains—that person is the true martyr.

The Responsibility of Muslims

It is because of this responsibility of prophethood that the Muslim Ummah has been called the “best nation.” If Muslims forget this responsibility, they are merely a nation like the other nations of the world. They possess neither any special beauty nor any reason for special honor. It makes no difference to Allah Almighty whether they live honorably in the world or live in humiliation. Rather, after forgetting this responsibility, they too will become a nation subject to Allah’s curse, just as other nations before them had been entrusted with this responsibility and were cursed as a result of failing to fulfill it. Therefore, the verse that declares Muslims to be the best nation also clearly states their responsibility and duty.كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ“You are the best nation brought forth for humanity: you enjoin what is right, forbid what is wrong, and believe in Allah.” (Surah Al ‘Imran: 110)

Allah Almighty Himself has also explained the method of fulfilling this collective responsibility:

“There must be a group among you that calls to goodness, enjoins what is right, and forbids what is wrong. It is they who will be successful.” (Surah Al ‘Imran: 104)

In fulfilling this instruction, the first thing the Muslims did after the Messenger of Allah, peace and blessings be upon him, was to establish the institution of the Caliphate exactly according to the prophetic method. This institution functioned as an organized body for calling toward beneficial deeds, commanding what is right, and preventing what is wrong. They established it in order to fulfill the collective responsibility for the true religion that had been placed upon Muslims after the Messenger of Allah, peace and blessings be upon him. As the representative of the Muslims, this institution fulfilled the responsibility of keeping them established upon the truth and calling the people of the world toward the truth. As long as this institution called the Caliphate was properly established, Muslims and non-Muslims alike remained active in fulfilling their responsibilities. During that period, the duty of Tabligh belonged to the category of a communal obligation. The Caliphate fulfilled it and thereby continued to relieve every member of the group of personal liability for this obligation. But when this system fell into disorder, the responsibility of bearing witness to the truth once again fell upon every member of society. Just as, after a state system collapses, responsibility for protecting the lives and property of its inhabitants falls upon the inhabitants themselves instead of the state, and remains upon them until they are able to rebuild their state system, so, after the collapse of the Caliphate, the responsibility of bearing witness before the people fell upon every member of the Ummah. Until they establish the proper Islamic state system for fulfilling this responsibility, the sin of failing to fulfill it will rest upon every Muslim. Every individual will have to answer for it on the Day of Resurrection.

Summary

The summary of this entire discussion is as follows:

(a) The responsibility of propagating Allah’s religion throughout the world until the Day of Resurrection, which had been placed upon the Messenger of Allah, peace and blessings be upon him, was entrusted by him, on Allah’s behalf, to the Ummah so that it might be brought to completion. Now this Ummah must continue propagating Allah’s religion among every country, nation, and language community until the Day of Resurrection.

(b) Allah Almighty has stipulated for propagation that it must be carried out verbally, sincerely, and through practical action. The entire religion must be conveyed without distinction or classification. It must be done impartially, without paying attention to the criticism of the critics. When necessary, the caller must fulfill this responsibility by sacrificing his life.

(c) The institution known as the Caliphate existed to fulfill this collective responsibility. While this institution remained established, every Muslim was relieved of this responsibility.

(d) After this institution disappeared, responsibility for propagating Islam fell upon every member of the Ummah. This responsibility will be distributed among them according to their differences in ability and status.

(e) Muslims now have two paths open to them for answering for this obligation and freeing themselves from this responsibility: either they re-establish the institution known as the Caliphate, or at least stake their lives in trying to establish it.

(f) If Muslims do neither, they will be found guilty of failing to fulfill the responsibility of prophethood that Allah had placed upon them. They will have to bear not only the burden of their own sin, but also the punishment for the misguidance of all creation.

This discussion has shown that the driving force for fulfilling the great responsibility of propagating the religion that Allah has placed upon Muslims is their awareness and feeling. Their attention must be directed toward re-establishing this Caliphate system for calling people toward goodness. Through this system, Allah’s servants can easily be guided toward Allah’s religion, and the final proof can be presented before the world. Until this system is established in the world, the foremost, greatest, and highest objective of Muslims must be to do something toward re-establishing it. This must be the sole concern of every Muslim, while awake and asleep. Their food and drink must be for this purpose; their life and death must be for this purpose. Otherwise, if the lives of Muslims remain completely opposed to Allah’s will, they will be unable to present any acceptable excuse for this failing before Allah. Establishing Allah’s Caliphate in Allah’s earth is the purpose of their lives. If they forget this purpose, they cannot claim greater importance on earth than insects and scraps of straw. Nor can they ever attain the honor of being a middlemost Ummah or the best Ummah, or hope to receive any help or support from Allah.

Whom did the Prophets and Messengers address first?

Whom did the noble prophets, peace be upon them, address first in order to proclaim the purpose of their mission, and how did they address them?

The first part of the question means this: although the prophets are sent to the whole nation, did they call all the people of the nation at the very beginning of their work, or did they initially address a particular class of the nation? If they addressed a particular class first, which class was it? Did they first invite ordinary people, or those who led the general population?

The purpose of the second part of the question is this: it is a matter of fact that, at the initial stage, the message of every prophet seemed unfamiliar to his community; rather, they vehemently opposed it. Did the prophets therefore begin their call by regarding all of them as unbelievers or rejecters and addressing them in this way: “O unbelievers! Believe. O polytheists! Accept Allah as One,” or was their manner of address different?

These two questions are extremely important. Because people have failed to understand them correctly, they have also made mistakes in determining the starting point of the call. Moreover, in trying to understand the correct position of themselves and of those whom they address, they have gone to extremes. As a result, either the entire call has remained ineffective because it began from a mistaken point, or, because the proper positions of the caller and the person being called were not determined, it has taken the form of a tribulation, and instead of reform, tremendous disturbances have arisen through it.

The prophets addressed the contemporary leaders

In this section we shall try to answer the first part of the question. In our view, in the light of the history presented by the Qur’an, the answer is that the prophets, peace be upon them, first invited the influential people of the nation to accept Allah’s religion. They made the reform of these people a means for reforming the general population. Prophet Ibrahim, peace be upon him, first presented the call of the religion to the people of his own clan. At that time, they occupied the positions of religious leaders of the people. Then he presented the call of the religion to the contemporary king, in whose hands the political power of the nation was concentrated and who considered himself the master of the people’s life and death. (Arabic**************)

“Have you not seen the one who argued with Ibrahim about his Lord, because Allah had given him kingship?” —(Surah al-Baqarah: 257)

Allah the Exalted instructed Moses, peace be upon him, to invite Pharaoh first to His religion. (Arabic********************************)

“Go to Pharaoh. He has transgressed the bounds. Ask him, ‘Are you ready to attain purity? Shall I guide you to your Lord so that you may fear Him?’” —(Surah al-Nazi‘at: 17–19)

Daniel, peace be upon him, first invited his contemporary influential king, Nebuchadnezzar, to the religion. The Prophet Jeremiah presented his claim to prophethood before the king of Syria. The Messiah, peace be upon him, first addressed the Jewish scholars. Likewise, the calls of Noah, Hud, Lot, and Shu‘ayb, peace be upon them, are all mentioned in the Noble Qur’an. Each of them first invited the social leaders and the people bursting with pride and arrogance in his contemporary society to Allah’s religion, and struck at their ideas and doctrines.

Finally, the Prophet, blessings and peace be upon him, appeared. He was instructed to warn his Quraysh relatives of punishment. These people were the custodians of the Arabs’ religious and tribal-chief-led state. Through them, he carried out the task of guiding the whole of Arabia morally and politically.

To convey Islam’s call to the rest of the world outside Arabia, the method he taught the moderate community was that he wrote letters to the rulers of various countries and presented Islam to them first. He demanded of them: “Accept Islam and you will live in peace. Otherwise, you yourselves will have to bear responsibility for the misguidance of yourselves and those under your authority.” The statement mentioned above points toward the fact that the leaders of the community should likewise follow this method in generally conveying the call. The entire history of the Rightly Guided Caliphate bears witness that the Companions, may Allah be pleased with them, fulfilled, in the manner shown by the Messenger, the responsibility of conveying the general call that Allah and His Messenger had placed upon them as witnesses over the general nations.

The call of Jesus

It is a practical truth that those at whose doors the sun of guidance first sheds its light have remained the farthest behind in accepting Allah’s religion. Those who know the history of the prophets cannot deny this truth. Bilal of Abyssinia, may Allah be pleased with him; Suhayb of Asia Minor, may Allah be pleased with him; Salman of Persia, may Allah be pleased with him; and the agricultural people of Medina used to come from distant places, accept Islam, and depart. But the Quraysh leaders Abu Lahab, Abu Jahl, and Umayyah ibn Khalaf, among others, and the nobles of Ta’if before whom the Messenger of Allah proclaimed the call to truth day and night, remained deprived of its blessings. Rather, the ordinary people of Arabia were blessed by receiving the benefit of this call. Yet the call had not then reached them directly; it had reached them indirectly.

Those who receive the call first remain behind in accepting it, while those who receive it later are the first to accept it. The statement of Jesus, peace be upon him, was proven true. He said, “How many people are ahead will remain behind, and how many people are behind will come forward.”

Nevertheless, the prophets and messengers did not change the orderly sequence of their call. They first presented the call to the influential people of society. When the excesses and obstinacy of these people caused them to lose hope, they went to the ordinary people with the call. From the time Jesus, peace be upon him, received prophethood, he continually struck at the stubbornness of the Jewish scholars. But after considerable effort and striving, when it proved impossible to break the stone of their pride, arrogance, and haughty intrigues, he left them and went to the fishermen beside the lake. He called them and said, “O fishermen! Come, and I shall make you fishers of men.” Allah the Exalted granted him from among them a believing community that became famous in his name. (Arabic**************************)

“When Jesus sensed their persistence in disbelief”—that is, the Jewish scholars’—“he said, addressing the common people, ‘We are helpers of Allah. We believe in Allah; bear witness that we have submitted to Him.’” —(Surah Al ‘Imran: 152)

The verse mentioned above points to the general call of Jesus, peace be upon him—when he was conveying the call generally and had lost hope that the contemporary religious leaders and social chiefs would accept the truth. At that time he presented the call of the religion to the poor and the ordinary people. He presented the call in an emotional manner, and it melted the hearts of the fishermen by the riverbank like wax. But this call could not melt the hearts of Jerusalem’s polished religious leaders. Finally, from among these ordinary people arose a group of servants bearing the banner of truth, who passed the great test of faith and made Allah’s religion victorious in this world. This truth has been indicated in Surah al-Saff.

(Arabic******************************)

“O believers! Become helpers of Allah, as Jesus son of Mary said to the disciples, ‘Who will be my helpers in the way of Allah?’ The disciples said, ‘We are the helpers of Allah.’ Thus the leaders of the Children of Israel adopted the way of disbelief. Then We supported the believers against their enemies, and they became victorious.” —(Surah al-Saff: 14)

Jesus the Messiah, peace be upon him, said something extremely important concerning guidance and misguidance: “The one who is behind will come forward.” Although ordinary people were the first to advance in making Allah’s religion their own, the prophets and messengers did not directly address the ordinary people until they had lost hope concerning the contemporary leading figures.

The call of the Messenger of Allah

On examining the matter deeply, exactly this condition can also be seen in the call of the Messenger of Allah, blessings and peace be upon him. In accordance with Allah’s command, he first presented the call of Allah’s religion to the people of the Quraysh tribe. At that time they were the religious and political leaders of the entire Arab world. He presented the call one by one before every leading person of the Quraysh tribe. When hatred, hostility, and opposition appeared from them, he also prayed to Allah for their guidance. He even prayed by name for some of the especially important people among them. It is reported, for example, that he prayed: “O Allah, strengthen Islam by granting guidance to either Umar or Abu Jahl.”

He was so eager for the guidance of these people that he often paid no attention to his own comfort and ease, nor did he consider his own personality and dignity. Consequently, there were times when he could not find time to educate and train those who had already accepted Islam and needed proper instruction. Despite this, he remained occupied with these people for a considerable period and continued to endure every kind of reproach, mockery, hatred, hostility, and opposition from them. Even when the right of establishing the proof had been fully discharged, Allah the Exalted prohibited him from wasting time pursuing them and instructed him to turn his attention toward those from whom belief could be expected. They were free from the particular disease of leadership. Therefore, it could be hoped that, when advised of the truth, they would listen and accept it. At this point Allah the Exalted instructed His Prophet to disregard those bursting with pride and arrogance. (Arabic******************************)

“Therefore turn away from them. You will not be blameworthy for this. Continue to admonish, for admonition benefits the believers.” —(Surah al-Dhariyat: 54–55) (Arabic***************************)

“He frowned and turned away because the blind man came to him. And how do you know? Perhaps he would attain purity, or accept the admonition and it would benefit him. As for the one who displays arrogance, you pursued him, although if he does not purify himself, you are not responsible for him. And as for the one who comes to you eagerly and fears Allah, you show disinterest toward him. Never! This is only a reminder; whoever wishes may accept it. It is recorded in honored, exalted, and pure pages, in the hands of noble and righteous scribes.” —(Surah ‘Abasa: 1–16)

(Arabic*******************************)

“Do not look longingly at the worldly goods that We have given to some groups of the unbelievers. Do not grieve for their misfortune, and spread the wing of your mercy over the believers.” —(Surah al-Hijr: 88)

The reason for giving the call in this manner

Adopting this orderly sequence in presenting the call of the prophets and messengers is not an accidental matter. Rather, it has several particular reasons. We shall mention some of them here.

First reason: The greatest and clearest reason is that ordinary people generally follow the influential and authoritative people of society in knowledge, conduct, character, and morality. There is a saying: “The subjects follow the king’s course.” Therefore, if the heads of society and the state accept the program of reform, ordinary people will reform automatically. If they obstruct this path, ordinary people initially take no action. Even if they accept it, its effect soon disappears.

Second reason: The prophets and messengers neither engage in political or economic vengeance against the distinguished class of society, nor do they harbor any pointless partiality for the fallen class. They never incite people of the lower class to engage in class struggle against the upper class, nor do they try to push the upper class downward and raise the lower class upward. The mission for which they came into the world cannot succeed by replacing one disorder and evil with another disorder and evil. Rather, it can succeed only by establishing the whole of society upon fear of Allah, family relationships, and fear of the Hereafter. Therefore, they do not view the ordinary and special classes with equal love and sympathy. They strive equally so that both may be freed from their respective diseases and accept soundness. In this reform effort, however, they give priority to reforming the special class. The reason is that they are fundamentally the ones afflicted by disease within society, and the rest become diseased through contact with them. Therefore, they first consider treating them. If they can be restored to health, it is not difficult to restore the others.

On the other hand, the method of those driven by a kind of economic vengeance or desire for revenge against the upper class is completely opposite to the method of the prophets. They set the common people against the capitalists and create class struggle. As a consequence, a military dictatorship of the masses is established according to their ideology, which they imagine to be the key to all welfare and liberation. In reality, the result of this slaughter and bloodshed is only that the absolute authority of the old capitalists ends and the dictatorship of new capitalists takes their place. The monopoly of oppression, persecution, injustice, and tyranny, which had been in the hands of a few old capitalist families, passes into the hands of a few new families.

If this revolution has brought any benefit to the world at all, it is only that the fire of one group’s revenge is extinguished, and a way opens for them to release the desire to exercise oppression, persecution, injustice, and tyranny and to display power and authority—desires they had suppressed and had previously found no opportunity to express—and to begin a new game. Those whose vision is confined to this kind of reform can certainly use the people as a tool to achieve their own interests.

But the revolution for which the prophets and messengers came cannot be completed merely by replacing the tsar with Stalin and Lenin. Rather, it can be completed only by eliminating the tendency toward oppression, persecution, injustice, and tyranny from both the great and the small. Therefore, this kind of uproar and rioting is completely contrary to their purpose.

Third reason: The third reason is that those who occupy a high position in a nation are generally also superior intellectually. It is this intellectual superiority that primarily places them in seats of leadership. Therefore, a call whose purpose is to bring about an important intellectual and practical revolution cannot ignore them. If these people accept a sound way of thinking, they can use it as a basis to administer a system, from the smaller to the greater. From this perspective they have a special value. If they are destroyed, the loss is not theirs; rather, it is the loss of the society from which they are eliminated.

If they are eliminated through a popular revolution, the entire society becomes like milk from which the butter has been removed. When that society, after recovering from the intensity of the revolution, formulates a new plan for rebuilding life, it may feel its own bankruptcy. At that time it clearly sees that intellectual and ideological ability is greatly needed for the work ahead. But the group possessing those abilities has been completely lost.

This was the condition that arose after the first phase of the Russian Revolution had passed. After the revolution ended, those who came to power did not know at all how to run the state administration on the basis of their ideology. The result was that they could not manage the state power they had acquired through a spectacle of fire and blood. Rather, in order to manage it, they had to entrust it to the very people from whom it had been seized. This group had indeed bowed before the new ideology under the influence of the clamor of the masses, but it concealed deep hatred and hostility toward them in its heart. Consequently, it used this state power entirely through hypocrisy, and in their hands the first socialist revolution met the fate that every revolution meets when it is adopted by hypocrites.

The method of the prophets’ call is completely free of this kind of error. They first presented their call to the gifted community. As soon as those among this class who possessed wisdom as well as elevated personal character accepted the call, its strength also increased through their support.خياركم في الجاهلية خياركم في الاسلام.

“Those who were the best among you in the Age of Ignorance will also be the best in Islam when they acquire knowledge of the religion.”

This hadith points to that very truth. It is a blessing of this method of calling that Islam received people like Abu Bakr and Umar, may Allah be pleased with them. On the one hand, through their talents they absorbed the living essence of the call so deeply that they themselves became its theoretical interpreters. On the other hand, because of their superior moral and character qualities, they possessed such strength that they established and administered a complete social system on the basis of this call, and showed the world that Islam truly intends to accomplish all these things.

Fourth reason: The fourth reason is that people of this class are also superior materially. Material superiority in itself is not something evil that must necessarily be hated. It can be evil only when it results in supporting falsehood and increasing its strength. If, instead of supporting falsehood, it becomes a means of helping, supporting, and strengthening the truth, then just as the grandeur of Solomon, peace be upon him, and the kingdom of Dhul-Qarnayn were great blessings and favors, every material superiority is likewise a great blessing and favor from Allah the Exalted. The Prophet, blessings and peace be upon him, was so preoccupied with conveying the call to the Quraysh leaders because he had before his eyes the consideration that, if these people accepted the call, the material means and resources in their possession would also automatically be devoted to helping and supporting Islam. Thus, on the one hand, a tremendous power would fall from the hands of falsehood, and on the other hand, that power would come into the hands of the true religion and become a powerful sword against falsehood.

Every call to the truth begins in a state of having no support or resources. Then, gradually, it gains control of the material means and resources of the contemporary age and subdues the forces of invention, discovery, and knowledge. Later, when the opportunity arises, it uses them against falsehood. The leaders of other movements hope for this, and the noble prophets also desire it. But there is a difference between what others desire and what the prophets desire. For them, material means and resources cannot become so important that the true objective loses its importance before them. Therefore, whenever the desire for material means and resources begins to cross its prescribed limits, Allah the Exalted stops His prophets. He commands: Do not look at the worldly possessions of the unbelievers. Your call carries its own provisions and means of transport, as well as the means of its protection and advancement. Allah the Exalted is Himself the patron of your call and ours.وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى

“And do not look at the worldly splendor We have given to some groups among these unbelievers as a test for them. The provision of your Lord is better and more lasting. Command the members of your household to pray and remain steadfast in it. We do not ask you for provision; We provide for you. And the good outcome belongs to piety.” —(Surah Ta Ha: 131–132)

Fifth reason: The fifth reason is that the noble prophets, peace be upon them, came into the world to establish a true way of life whose foundation is the worship of Allah, believer-like reflection, impartial criticism, research, and the principle of carrying out all affairs through mutual consultation (shura). There is no place here for personality worship. Therefore, naturally, they first seek people who can follow their own ideas and decisions rather than follow others. Those who do not possess this quality are not at all qualified to make the mission of the prophets successful. People possessing this qualification may be found in any class, and indeed are found there. But gems are first sought in mines, not in rubbish. For this reason, the prophets and messengers address this class. Until they lose hope concerning them, they do not turn their attention to others.

By contrast, those who wish to worship their own personalities instead of principles and objectives always avoid the intellectual class and conduct their movements among the general population. If such people possess political ability and power, they establish their own dictatorship. If they lack political ability, or possess ability but lack the power required for it, they remain ordinary leaders. And if, in religious matters, they are adept at deception, hypocrisy, and trickery, they establish the business of spiritual guides and disciples. Such people fear the gifted class as much as a thief fears daylight. All their games flourish in darkness; therefore, they prefer darkness.

Sixth reason: The sixth reason is that if a movement is begun through ordinary people while leaving out the gifted class of a society, then those among the common people who accept the movement become victims of doubt and uncertainty. Rather, they become afflicted with a kind of inferiority complex. Until some people of the upper class of society become followers of the movement, they cannot develop enough self-confidence to be inspired by it to stake their lives for the revolution.

The psychological reason is clear. Although they have accepted the movement with all their hearts, they simultaneously see that the very people whose intellectual and material superiority they had always acknowledged have not accepted it; they regard this as a defect in the movement. At other times they think that perhaps there is some weakness in the movement’s philosophy which is visible to them but not to these people. This state of indecision leaves them completely unfit for the movement, and even after accepting it, they seem to remain in the ranks of those who reject it.

The method of the noble prophets is completely free of this defect. They first strike at the ideas and doctrines of those under whose leadership the social system is run. After conflict and confrontation have continued for some time, they both uproot the contemporary moral, political, and metaphysical philosophies and remove from power those who administer the social and state systems on the basis of false philosophies. At that time the ordinary people remain neutral and observe which side possesses the truth in this conflict. Thoughtful people are able to understand from the very first stage that the truth lies with the prophets, and they accept it. But those who are not intellectually sharp remain in a state of indecision for some time. When the conflict between truth and falsehood reaches the point where falsehood resorts to cheap weapons to help itself and prove truth false, the truth becomes completely clear to them as well, and they too bow before it.

These two groups of ordinary people are somewhat ahead or behind one another in accepting the truth, but both accept it with a far-reaching perspective. Therefore, unlike the group mentioned earlier, they remain safe from inferiority. The influence of the opponents of truth is completely erased from their hearts. They see that those opponents have no proof for legitimizing their own viewpoint apart from stubbornness, obstinacy, and persistence. Their deception, selfishness, and artificiality also become apparent to them. Thus, respect for their former leadership, influence, and prestige disappears from their hearts. This observation creates in them a sense of superiority instead of inferiority. Rather than becoming victims of doubt, fear, and apprehension in opposing the “great ones,” they begin to feel extraordinary honor and elevation within themselves as they support the truth. These things raise them so high mentally and morally that, no matter how small their numbers, how meager their resources, or how worn-out their weapons, if they are placed before enormous armies, they defeat them.

Seventh reason: The seventh reason is that, for a call to endure, it is most necessary to recruit workers for it from among the gifted and upper classes. If this is not possible, the call cannot become stable, and the people of innovation soon create a breach within it and render the entire call [an unclear word appears here, p. 57, seventh reason]. It has previously been mentioned regarding Jesus, peace be upon him, that none of the scholars or honored people of the Children of Israel accepted his call. He was able to gather only a number of followers from the ordinary class. There is no doubt about the sincerity, devotion, and performance of their responsibilities. They made every effort to spread this call. Nevertheless, Saint Paul soon distorted the religion of Jesus. The thing he used most in carrying out this distortion was the propaganda that the followers of Jesus were uneducated ordinary people. For this reason, they were supposedly incapable of understanding the inner meaning and significance of Jesus’ teaching. He himself was an expert in Greek philosophy and mysticism. His claim was that he understood the significance of the Messiah’s teaching better than those who had been his direct followers. Thus his magic worked upon the common people, and his propaganda became so influential that it could not be opposed. The religion of Jesus consequently assumed a completely different form very quickly.

In contrast, among those who accepted Islam there were talented people such as Abu Bakr and Umar, may Allah be pleased with them. Therefore, the innovators were not able to create breaches in Islam so easily. Concerning Islam’s original call, it may be said that despite thousands of revolutions, thousands of transformations, and the fiercest attacks by the innovators, it remains unchanged to this day.

Conclusion

For these reasons, the method of the call of the noble prophets was always that they first invited the gifted community. Wherever comprehensive reform is required instead of partial reform, this method can be effective. If an Islamic system has been established somewhere and a partial distortion arises within it, then, in order to correct it, those responsible for that particular distortion must be addressed. But where an Islamic system has not been established at all and complete reform is required instead of partial reform, the call must necessarily be presented generally according to the working method of the prophets. In this call, the country’s intellectual and authoritative class must be invited first, whether they belong to the Muslim nation or to a non-Muslim nation. This was the first answer to the question. We shall now discuss the second part of the question.

5

The Prophets’ Method of Address

It is clear that the Prophets appear in an age when distinguishing between haqq and batil, and between truth and falsehood, becomes impossible without the help of Allah’s revelation, and when, in practice, the entire system of life passes into the hands of batil instead of haqq. At such a time, haqq remains only with the Prophets. Some portion of haqq may be found beyond the limits they have established, but complete haqq cannot be found. Therefore, it cannot be unsuitable or unreasonable for the Prophets to address people in this manner at the very beginning. For the actual situation is that whatever lies outside their sphere of action is nothing but kufr and shirk. Yet anyone who reads the history of the Prophets knows that they did not address people in this way. Rather, they would address them with expressions such as: O people, O mankind, O my people, O People of the Book, O Jews, O Christians, O believers, and so forth.
The Prophets and Messengers continued this manner of calling people until their obstinacy, stubbornness, and opposition to the truth caused them such disappointment that the time came for them to separate from their communities or to migrate. When a nation advances so far in opposing the truth that it is not at all prepared to support the presence of the people of haqq among them, and when even the greatest proofs of the supporters of haqq become ineffective before their stubbornness, then the Prophets abandon their respective nations. It is at this time that they clearly use words such as disbelievers and polytheists for them.
The Model of Ibrahim
This truth is evident in the da‘wah of every Prophet. But anyone familiar with the different stages of the da‘wah of Ibrahim (peace be upon him) and the Messenger of Allah (peace and blessings of Allah be upon him) cannot deny it in any way. Ibrahim (peace be upon him) addressed his father, his people, and the contemporary king in particular terms. But when a considerable period had passed in da‘wah and tabligh, and the combined force of the proofs and miracles had not merely become ineffective before the nation’s stubbornness but had instead become a threat to them, they declared their severance from their respective nations. They made this declaration in words that made clear that the final limit of tolerance and forbearance toward the nation’s kufr and shirk had now been exhausted. Thereafter, they also declared their hatred and hostility toward the people of their nations. This conflict continued until they believed in tawhid.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ“Indeed, there is an excellent example for you in Ibrahim and those with him when they said to their people: We are completely free of you and of whatever you worship besides Allah. We reject you, and enmity and hatred have appeared between us and you forever, until you believe in Allah alone.” —(Surah al-Mumtahanah: 4)
The Model of the Messenger of Allah
The situation of the da‘wah of the Prophet (peace and blessings of Allah be upon him) was exactly the same. No surah revealed before the period approaching the Hijrah provides evidence that he openly addressed his people or the People of the Book with words such as disbelievers, polytheists, or hypocrites. Rather, the forms of address used were: O people, O human society, O people of the nation, and so on. Likewise, for the People of the Book, expressions such as “O People of the Book” or words conveying the same meaning were used. Even for the hypocrites, the familiar expression “O you who believe” continued to be used until after the conquest of Makkah. They were never openly addressed as “O hypocrites!”
But when, after da‘wah and tabligh had continued for a certain period, Allah’s final proof had been established against the nation, and those who rejected the Din not only persisted in rejecting it but also decided to kill its Prophet (peace and blessings of Allah be upon him), he migrated and addressed the disbelieving Quraysh plainly as “O disbelievers,” declaring his severance from their religion. On the eve of this Hijrah, the surah was revealed that contained not merely a declaration of severance from the Quraysh but a declaration of war:قُلْ يَا أَيُّهَا الْكَافِرُونَ (1) لَا أَعْبُدُ مَا تَعْبُدُونَ (2) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (3) وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ (4) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (5) لَكُمْ دِينُكُمْ وَلِيَ دِينِ (6)
“Say: O disbelievers! I do not worship what you worship. Nor are you worshippers of the One whom I worship. I will not worship what you worship. Nor are you worshippers of the One whom I worship. For you is your Din, and for me is my Din. [People wish to present the final statement of this surah as a declaration of generosity and tolerance. But this is completely wrong. It is essentially a declaration of severance and a declaration of war. For details, see Mawlana Hamiduddin Farahi’s Tafsir of Surah al-Kafirun.
The Difference between a Disbeliever and a Person Engaged in Disbelieving Acts
The Prophets adopted all these precautions only to the extent that they showed no leniency in declaring the actions of people resembling those of disbelievers and polytheists to be kufr and shirk. If, for any reason, they wished to show even slight laxity in this matter, Allah Most High did not permit them to do so. Even in extremely difficult circumstances of opposition, they were instructed that, in declaring any kufr or shirk to be kufr or shirk, they should fear no danger and should take no social or collective interest into consideration. The reason could certainly not be that they (Allah forbid) wished to label people as disbelievers and polytheists. Rather, they refrained from doing so only out of fear that needless disorder might arise or that people might turn away from the call to haqq. If such prudence had been permissible for them, they could have accepted the kinds of compromise proposals made by the disbelievers and easily settled every dispute. But no Prophet ever took such prudence into consideration concerning the Din, regardless of how great a danger he might have had to face as a result. Therefore, it is necessary to reflect deeply on this question: Those who were so fearless and uncompromising in declaring kufr and shirk to be kufr and shirk—why were they so cautious about calling the people involved in kufr and shirk disbelievers and polytheists, and why did they delay so long in declaring their severance from them?
Two Reasons for this Difference
In our view, although the Prophets (peace be upon them) declared acts of kufr and shirk to be kufr and shirk, there were two extremely important reasons why they delayed calling those engaged in such acts disbelievers and polytheists and declaring their severance from them.
The first reason: The first reason is that the reproach and condemnation due to people in the court of Allah are issued only after the final proof has been presented and complete tabligh has been carried out. If it had been permissible to seize people or express displeasure against them without presenting the final proof and carrying out tabligh, Allah would not have sent the Prophets at all. Therefore, before declaring people disbelievers and announcing their severance from them, the Prophets needed to allow time for Allah’s proof to be completed against them, so that no reason would remain for their rejection of Allah’s Din except stubbornness and obstinacy. To complete the proof, it is necessary to propagate and teach the Din over a particular period. During the period when the coming of the Prophets has ceased, the darkness of misguidance becomes so deep that even distinguished people cannot find their way through it, let alone ordinary people. Thus every community becomes dependent on propagation and training. Since all forms of misguidance take root in people’s hearts in the form of ancestral customs and traditions, and the interests of some people become connected with them, uprooting them requires a significant period of striving. The Prophets and Messengers remain engaged in this struggle for a long time with complete patience. Eventually, the truth becomes so clear that no one except those whose interests are tied to batil can deny it. When the right of tabligh has been fulfilled to this extent, it becomes permissible for the Prophets to separate themselves from those who reject the truth by openly declaring their kufr and shirk.
The second reason: The second reason is that when the entire social system continues to be established on the foundations of batil instead of haqq, even those who wish to follow haqq find it impossible to do so. At such a time, corruption enters every sphere of life so deeply that even a conscious and alert person cannot breathe without swallowing some of its poison. If, in this situation, the Prophets and Messengers had ignored the delicacy of the circumstances, imposed the verdict of kufr and shirk upon people, and declared their severance from them, many people would have suffered grave injustice. For this reason, they did not begin their propagation by issuing verdicts of kufr and declaring severance. Rather, through da‘wah and propagators, they tried to create a suitable environment in which the people of haqq could live according to their principles. When this environment began to develop and a path conducive to the life of the people of haqq began to open—though it might still be narrow and difficult—the time came to declare the kufr of those who abandoned the path of haqq and hastened along the road of batil merely for the sake of self-satisfaction, luxury, outward glamour, and exhibitionist tendencies.
In the Present Environment
If we wish to obtain guidance for the present environment from this excellent model of the Prophets, it is clear that the environment prevailing throughout the world today resembles in many respects the period when the chain of the Prophets’ coming had ceased. There is no doubt that Allah’s Book remains present among us today in its original form. Therefore, the world today does not need a new Prophet, nor will it need a new Prophet until the Day of Resurrection. However, the system approved by our Shari‘ah for guiding creation and keeping Muslims firm upon the truth was the Khilafah system. That system disappeared long ago. Therefore, the people of the world may be regarded as largely helpless in the face of the corruption and misguidance in which they are currently immersed. We have explained in detail in the chapter of this book entitled “Defects in the Conventional Method of Tabligh” that Allah has placed upon the Muslims the responsibility of presenting the final proof before the world for the period from the Messenger of Allah (peace and blessings of Allah be upon him) until the Day of Resurrection. Allah has also explained the method of fulfilling this responsibility: the Muslims will establish the Khilafah system. On the one hand, it will call the people of the world toward welfare and well-being; on the other, through commanding what is right and forbidding what is wrong (amr bil-ma‘ruf wa nahi ‘anil-munkar), it will keep the Muslims established upon the Sirat al-Mustaqim.
Because the Khilafah system has not been established, the world has become imprisoned under a system of batil. Batil has spread through every aspect and department of life with such power and glitter that no place at all remains for haqq in the present system of life. The educational system, cultural system, social system, political system, and every other department have turned away from haqq and are engaged in supporting and assisting batil. Even if some small or great work is carried out under this system in the name of Islam, the unfavorable conditions of the present age cause it to assist batil. Pious people—those who genuinely wish to walk upon the path of truth and justice—cannot advance even a few steps on the road of haqq without obstruction today. Even if a distant person gives them some respite for a time, those close to them embroil them in trouble and cannot tolerate their advancing in any way along the path they have chosen. Hazrat Masih (peace be upon him) said:

The Sequential Stages of Preaching the Din

The noble Prophets, peace be upon them, followed a specific sequence in calling people. This sequence was based on a great strategy of missionary work. If this sequence is turned upside down, that strategy and wisdom disappear. We have said this before. Likewise, the Prophets and Messengers observed a particular sequence in presenting the things they placed before the people. This sequence is of great importance in calling people to the دین. If it is disregarded, there is a danger that the entire effort will be wasted; indeed, the purpose of calling people to the دین may also be frustrated. For this reason, we shall discuss here the sequence that must be followed when presenting the call of the دین to people.
The Beginning of the Prophets’ Call
The Prophets always came in an age when the system of the true دین had become completely disordered and a jahili system had brought the whole society under its control. Therefore, the Prophets first raised the call toward those fundamental matters upon which a pure Islamic society is built. These fundamental matters are three:
1. Faith in Allah—with complete belief in His Oneness.
2. Faith in Risalah—with complete obedience.
3. Faith in the Hereafter—with complete responsibility.
As soon as these three things become distorted, society begins to move toward jahiliyyah. When their distortion spreads widely, the darkness of jahiliyyah covers the whole society. Conversely, as soon as these three things become manifest, society begins to advance toward Islam; and when they become fully developed and clearly established, society enters the full light of the دین. Belief in these three things is so deeply rooted in human nature that they have rarely been denied in the world. But since Satan knows very well that the foundation of the true way of life rests upon these three things, he has always sought, by whatever means possible, to create some breach in them. Thus, the actual fact is that just as these three things have rarely been completely denied, so, under the influence of Satan’s efforts, they have also rarely been accepted correctly and without distortion. In matters of creed and belief, the world has neither consistently rejected them nor consistently accepted them correctly. Rather, in most cases, acceptance has been accompanied by rejection. It was to rescue people from this condition that Allah the Exalted sent Prophets and Messengers in every age.
A Problem in the Path of Calling
This mixture of truth and falsehood makes the work of calling and reform difficult and time-consuming. If one had to confront falsehood alone, it could easily be defeated. But where truth and falsehood are mixed together, and truth is used as a shield to assist falsehood, the callers to truth must engage in a great struggle before taking any effective step to support the truth. The purpose of this struggle is to prove before the people that even if some portion of truth exists in the prevailing system, it is not for the sake of truth; rather, it is serving falsehood. The Prophets and Messengers, and those who call the world toward the true دین, generally have to struggle against people with such distorted beliefs—people who reconcile Allah’s دین with the desires of their own selves, establish a different and new system, and pass it off under the name of the old system. Since such people use Allah’s دین as a shield to protect their falsehood, it is not possible to attack them directly with complete freedom. Rather, the element of truth and the element of falsehood in their beliefs and actions must be separated gradually. And since each of their falsehoods becomes established as truth, separating it becomes so difficult that they construct a fortress around each one. They are not prepared to abandon it until they lose hope of defending it.
This work is extremely time-consuming. It requires far-sightedness, the utmost patience, and profound insight. When someone believes that a people’s rejection is accompanied by acceptance, he naturally treats their falsehood gently. Through this gentleness, it is falsehood—not truth—that gains the advantage.
Two Matters to Consider in Education and Training
As a result of this conflict, those who sincerely resolve to attach themselves to pure truth and sever their relationship with falsehood become a jama‘at. The Prophets and Messengers first teach these people such things that, on the one hand, establish their relationship with Allah in the best manner and, on the other, unite them like a wall cast from lead. The principles for correctly joining the servant to Allah are derived from the three principles mentioned above. Those who have accepted the three fundamental principles have no difficulty accepting these principles. Once a fundamental principle has been accepted, a religious person cannot refuse to accept its inevitable consequences. For the essential components of a thing are, in reality, an expanded explanation of the thing itself after its basic subject has been stated briefly. Since the people have accepted the basic matter, the Prophets did not, however, scatter its essential components before them randomly on the assumption that they would easily accept them. Rather, they followed a logical sequence in this matter. The success of their mission lay within this sequential activity. Two things are taken into consideration in arranging the stages of this sequence: (1) the jama‘at’s mental and intellectual capacity; and (2) the jama‘at’s collective strength. Both of these matters require some explanation.
Mental and Intellectual Capacity
By mental and intellectual capacity, we mean that there is a chain or connection among the commands and teachings of the دین. There are fundamental principles; from them certain primary principles emerge; on their basis the basic teachings are formed; and from these, related branches and sub-branches come into existence. A person who learns the دین in this sequence develops within himself, at each stage, the capacity needed for the next stage; at the same time, he becomes capable of comprehending the entire system that exists within it. Its example is exactly like teaching a child vowels and consonants first, then teaching him to form words with them, then teaching him to read words and sentences, and finally presenting a complete statement before him. Since he has followed a chain step by step from letters to sentences, at each stage he has naturally understood the capacity required for the next stage, and nothing has become a burden upon his nature. Since every capacity demands activity, he naturally feels within himself an urge to move from one stage to another.
On the other hand, a person may not have received the دین in this way; instead, its various parts may have been placed before him without difficulty but without any sequence. He may be compared to a child before whom a sentence has been written without taking him through the preliminary stages. He may be able to repeat the sentence and even memorize it with the help of his memory. But it will remain a burden upon his memory for all time and can never become part of his natural capacity.
The noble Prophets, peace be upon them, never adopted this method in presenting the دین. Rather, they followed a natural and rational sequence. Consequently, whoever accepted the دین did so through the urging of his own nature. The whole دین would become deeply settled in his thoughts and consciousness, and in his heart and soul. Through this process, steadfast faith is created within a person—a faith that cannot be separated from the heart even after being cut into two with a saw. Through this process, the taste of taqwa continues to be cultivated, so that a person is not prepared to tolerate anything opposed to the spirit of the دین even in the most distant corners of life’s multifaceted activities.
Those who do not wish to understand this system of the دین and the beauty of the Prophets’ method of calling people want to make the people regular not only in the obligatory prayers, but also in Tahajjud, Ishraq, and other prayers, before giving them knowledge of Allah. Before creating the belief in the need for the Prophet and obedience to him, they go around measuring the length and breadth of people’s beards, moustaches, and garments. Before creating firm faith in the Hereafter, they want to see in people the beauty of taqwa, fear of Allah, sincerity, courtesy, humility, and gentleness. Through their inverted effort, beards may become a handspan long, trousers may reach their lowest permissible limit, and an artificial poverty may perhaps appear in every aspect of walking, sitting, standing, and speaking. In eating, drinking, and every other matter, a person may outwardly become an imitator of the Sunnah. But since these things are produced through irrational and unnatural methods, the characteristic of this ostentatious taqwa is nothing more than this: “Flies are carefully discarded, but what is swallowed is devoured.”
Those who possess this kind of taqwa do not see whether the morsel of food passing down their throats is pure and lawful or has been earned by serving the taghut. Yet, after swallowing this unlawful morsel, they place immense importance on drinking water or changing the hand and drinking with the right hand. The religious outlook of these people is that if a person’s intention is correct, then even while serving as a police officer, district administrator, member of parliament, or in some other position under a false system, he can please Allah and raise the banner of Islam. Among these self-styled muttaqis one may also find someone proud of his good fortune because a pious bridegroom has been found for his daughter—a man whose trousers never fall below the ankles and who is a disciple of such-and-such a spiritual master. But he never considers that the means his son-in-law has adopted to earn his livelihood are such that no Muslim possessing a sense of faith could even imagine them.
The basic reason for this bankruptcy is that, for a long period, no call arose among the Muslims that presented the whole دین together with its orderly method and clearly explained at every stage the necessary implications of the portion of the دین that had to be presented to the people. Rather, whenever anyone began some work of calling, he started wherever he wished because he lacked a sense of the essential need and was unfamiliar with the system of the دین. Even where some religious awareness existed, it was so distorted and lifeless that, far from making it the basis of a correct call, it was perhaps impossible even to begin a correct call while leaving it intact.
Organizational Capacity
Let us also consider the collective strength that the noble Prophets kept in view when presenting the دین. Reflection on the commands of the دین shows that they are of two kinds: (1) individual commands; and (2) collective commands. Individual commands are for individuals and must be observed by each person at the individual level, such as prayer, fasting, and spending in the path of Allah. Collective commands are related to the jama‘at. Once a jama‘at comes into existence, observing these commands becomes obligatory for it, such as laws connected with society, politics, and jihad.
When calling people to and teaching individual commands, one must consider the individual’s capacity to understand and assimilate. It is not right to pour a rain of commands and prohibitions upon him. Otherwise, he may become frightened and abandon everything. Regarding the second kind of commands, one must ask whether the person has the capacity to bear the burden being placed upon him. Making this organizational assessment is also extremely difficult. The Prophets, peace be upon them, received guidance directly from Allah in this matter, for commands and prohibitions were revealed to them with due regard for the capacity of the collective. Those who wish to lead a jama‘at according to the method of the Prophets must, however, work in this matter entirely through ijtihad. Unless they fully assess the stages in which the commands of the دین were revealed, the particular circumstances of their own time, and the difference between a Prophet’s jama‘at and the jama‘at of a non-Prophet, their steps can never fall upon the correct path. There is always the danger that the organization they lead may strike a rock and be shattered before reaching the shore.
Those who are unaware of this imagine that the entire Qur’an Majid appeared before them and was revealed all at once in a single day, so all its commands and prohibitions were meant to become effective at the same time. Thus, on the one hand, they continue calling to tawhid, while on the other they introduce the Islamic judicial system. On one side they begin explaining kufr and taghut, while on the other they send an ultimatum to the taghut. These matters make it clear that Muslims have no real understanding of how accurately the collective strength and capacity of an organization must be assessed before taking steps in a movement that arises to replace a region’s jahili system with an Islamic system, or of the extent of the damage that may result from even a slight error.
There is no need to explain here at length that the commands connected with society and politics in the Qur’an Majid were revealed only when the Islamic state had actually been established. There is complete balance and sequence in the revelation of these commands. When the numerical strength of the Muslims reached the stage of establishing a separate social system, and an independent sovereign territory became available for achieving this objective, they were given the final command to sever relations with the kufri system. On this basis, it may be said that today as well, when Muslims become capable of operating an independent social and economic system, the commands to sever every kind of social relationship with the kufri system may also become applicable. Thereafter, when Muslims reach the stage of becoming an irresistible force that establishes and enforces Allah’s law on Allah’s earth, the Islamic injunctions related to international politics will be placed before them. Just as a student’s mental and intellectual capacity develops gradually, so the material strength and capacity of an organization also continue to increase gradually. Those who lead this organization must measure its strength and capacity with extremely alert minds. If a burden is placed upon the organization without a correct assessment, the result will be that the strength it created over a long period will be completely exhausted. Hazrat Aishah, may Allah be pleased with her, alluded to this truth.
Arabic*****
“The first thing that was revealed in the Qur’an was a detailed surah in which Paradise and Hell were mentioned. Then, when the people had entered within the bounds of Islam, the regulations concerning the lawful and unlawful were revealed. Had the command come in the early period, ‘Do not drink wine,’ the people would have said, ‘We will never give up drinking wine.’ If it had been revealed, ‘Do not commit adultery,’ they would certainly have said, ‘We will never abandon adultery.’” —Bukhari, Virtues of the Qur’an, section: The Compilation and Arrangement of the Qur’an.

7.

The Method of Calling

In some religious circles, Allah knows from where, the notion has spread that the ideal and prophetic method of tabligh is to set out to preach the religion with a staff in one’s hand and some roasted chickpeas in one’s shoulder bag. One should have no shoes on one’s feet and no cap on one’s head. One should wander from village to village and begin tabligh before anyone one happens to find, whether he listens or not. When passing through a city, if two or four people are found gathered somewhere or at a crossroads, one should begin admonition and exhortation before them. Wherever a crowd is seen—in a railway carriage, at a station, in a market, or on the road—one should begin preaching there. One should enter every gathering, secure a place in every conference, and climb onto every platform. People would become frightened and alarmed at their pursuit, but they would act as God’s army, mounting the neck of each person. People would hide themselves for fear of their questions and answers; sometimes, becoming annoyed, they would behave rudely and badly. Yet these preachers would continue their work with zeal and tireless activity. Wherever a preaching gathering was held, they would preach. Wherever interest was expressed in holding a mawlid, they would conduct a mawlid. Wherever the need arose to engage in a war of debate with opponents, they would engage in debate.

This, they say, is the real method of tabligh; this is the outlook of a sincere muballigh—an outlook present in the minds of many of our religious people. They do not deny that the present advanced and scientific methods of tabligh and ta‘lim have some advantages, but in their view the method full of goodness and blessing is the one which, according to their fancy, the prophets and messengers adopted.

In our view, their considering this method to be the prophets’ method is partly the result of their ignorance of the prophets’ methods, and partly their desire that the method they have adopted—a method beyond which they lack the ability to adopt any other—should be proven to be an honoured and sacred method. From our study of the prophets’ method of tabligh, we have reached the conclusion that the method adopted by the prophets and messengers was, in relation to their age, highly advanced and excellent. This method also continued to change with changing circumstances and the advancement of civilization. This itself proves that it is not correct to remain fixed upon one particular method in this matter. Rather, one should adopt the method of truth discovered in one’s own time, through which one can make one’s efforts and abilities more productive.

The method of da‘wah has also advanced with the progress of knowledge and science.

The most important point here is that the noble prophets did not rely upon a single method of da‘wah. Rather, as knowledge and science progressed in the world, their methods of preaching and training also changed accordingly. In the early stage of civilization, when the techniques of reading and writing had not yet come into existence, the prophets’ preaching and training proceeded orally. They taught people, by word of mouth, certain basic principles of goodness and truthfulness, and the people memorized them. These were passed down to their followers from generation to generation in the form of reports. Eventually, when they disappeared in the passage of time or became mixed with something else, Allah would send a prophet, who would bring those teachings to life in an entirely new way. As long as the arts of reading and writing had not been invented, tabligh had to rely only on personal assistance, oral expression, narration, and the listeners’ memory. But when people became capable of developing the art of writing and a better means was discovered for conveying something to others and preserving it among them, the prophets also adopted this means. Thus, instead of teaching orally, Moses, peace be upon him, would write the commandments of the Torah for the people of his nation on tablets. Likewise, the Arabs were taught the religion in written form with the help of the pen. Mentioning this favour, Allah Most High said that they had been taught through writing instead of being taught orally. This is an advanced and secure method of education. The words of the Holy Qur’an:اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ
“Read. And your Lord is the Most Generous, who taught by the pen. He taught man what he did not know.” (Surah al-‘Alaq: 3–5)

This verse makes it clear that it is a special favour of Allah Most High that He taught human beings how to use the pen and turned this advanced method into a means of preaching and training in the religion. As a result, they became possessors of Allah’s greatest blessing, the Qur’an. The Qur’an has also indicated in various places the superiority of education based on the pen and books over oral education. This is not the place for a lengthy discussion of it. What we wish to bring forward here is that the method of tabligh introduced by the prophets is not a fixed, lifeless, motionless method. Rather, it also undergoes change and development along with the mental and intellectual advancement of humanity. With the progressive development of science and civilization, the means and instruments of human work and the means of acquiring knowledge have also increased. The callers to truth are the ones most entitled to benefit from this, first and foremost. The prophets’ working principles point in this direction. For example, in the present age radio, television, cinema, printing presses, and so on have taken the power of human dissemination, propaganda, and training from one level to another. Any statement, large or small, can now be conveyed from one end of the world to the other within a few minutes. The informed people of the entire world can be made aware of any major movement within a few days. Even the most difficult statements can be explained very easily to everyone, ordinary and distinguished alike. In this age, the followers of falsehood are using these means and instruments to spread whatever falsehood they wish throughout the world. The present discoveries of science have greatly shortened the distances between places. The impassable mountains and seas separating two nations are no longer any significant obstacle. Until yesterday, a teacher could make his words heard only to the students present before him; today, if he wishes, he can make his words heard to the people of the whole world at the same time. Until yesterday, something could not be made understood even after months of teaching; today, with the help of modern scientific equipment, if desired, it can easily be explained every few hours to all kinds of people in a city.

For this reason, it is essential today to obtain these means and instruments for the propagation of truth. If the followers of truth ignore these means on the assumption that the noble prophets did not use them to preach Allah’s religion, but instead personally went to every individual and delivered the da‘wah—so that the best method for us too is never to touch such things, but to go from house to house and give the call to religion, otherwise we would not be following the prophets’ method of tabligh—then this is not following the prophets’ method. Rather, it is a great deception and fraud of Satan. He has spread this web of conspiracy for the callers to religion. While a person following his supposedly religious method can convey his message to two people, the followers of falsehood will use scientific media to convey their call to falsehood, in a highly effective manner, to thousands, hundreds of thousands, and indeed millions upon millions of people. Through such deception, Satan has damaged the efforts and abilities of most of the followers of truth and kept the scales weighted in his own favour. Ultimately, they have fallen behind in every sphere of life, while Satan has advanced and is leading nations. There is now no comparison between the efforts of these two groups. This situation will continue until the followers of truth learn how to use this great power in the service of truth. Today this power is entirely in the grasp of satanic forces and is being employed in the service of falsehood.

Social advancement must also be utilized in the work of da‘wah

Just as the method of da‘wah must be highly advanced from a scientific point of view so that falsehood can be confronted with full strength, one must likewise benefit from the advances made in life socially and collectively, so that da‘wah may be made fully effective by the standards of the age. For this purpose, it is essential to live together harmoniously in society, associate with one another, exchange views, communicate one’s own opinion to others and listen to theirs, and so forth. If a method currently used for carrying out a task collectively contains no moral or Shar‘i harm, the followers of truth must also participate in it and use it to propagate the truth. Among the methods operating in society during the time of the Messenger of Allah, peace and blessings be upon him, he benefited in the work of da‘wah from those suitable for that purpose. At the beginning, when he wished to inform the leaders of his clan—who were in fact also the leaders of the nation—about his purpose, he adopted the method of instructing ‘Ali, may Allah be pleased with him, to arrange a feast and invite the entire clan of Muttalib. ‘Ali, may Allah be pleased with him, carried out the instruction. All the people of the clan of Muttalib gathered. Hamzah, Abu Talib, and al-‘Abbas, may Allah be pleased with them, all attended the feast. When the people had finished eating, the Prophet, peace and blessings be upon him, stood and delivered a speech. Its brief meaning was: “I have brought you something that is the key to felicity in both the life of this world and the Hereafter.” At the end of the speech, he asked those present, “Who among you is prepared to become my companion in bearing this heavy burden?” Everyone remained seated in silence. After waiting for some time, ‘Ali, may Allah be pleased with him, rose from a corner and said emotionally, “Although my eyes are afflicted, although I am weak, and although I am the youngest of all, nevertheless I will be your companion.”

Besides this method, the Messenger of Allah, peace and blessings be upon him, also adopted other useful general methods for tabligh. For example, in order to present the da‘wah before the leading people of Makkah and Ta’if, he would personally go and meet them. During the pilgrimage season, he would meet the chiefs of the tribes that pitched their tents around Makkah and invite them to Islam. He would send representatives to prominent individuals in various regions. There were seasonal fairs in Arabia, attended by people from different levels of society. They were not merely centres of buying and selling, trade, and amusement; fairs of knowledge, science, and literature were also held there. The Messenger of Allah, peace and blessings be upon him, would attend these fairs and create an environment in which he could present the call to religion to the people. He also invited many people through letters.

In short, among the means devised in that age for bringing people closer to something, or for drawing nearer to people, the Prophet, peace and blessings be upon him, would fully use in da‘wah any method that contained no moral defect. People of every age are familiar with the methods developed in the social and cultural life of their time. Therefore, in dealing and interacting with people, it is necessary to adopt methods suited to their temperament. One must meet people in the manner in which they wish to meet. One should try to speak to them in the way they wish to listen. A course of action that people consider effective should be adopted.

If someone refrains from adopting these methods merely because they are contrary to his own taste, or because he lacks the ability to use them, or because earlier generations did not adopt them and therefore, in his view, they are not ideal methods, the inevitable result will appear as the failure of his preaching work. No matter how noble and sincere his purpose may be, it will not save his preaching from this unfortunate outcome. If someone today goes to a country in Europe or America with the call to religion, it will become necessary for him to adopt the means and methods prevalent in that country’s social and cultural life in order to increase his contact with its people and spread his ideas among them. If he cannot or does not wish to do this, but insists on walking the streets teaching people the kalimah and prayer, then, however sincere he may be, he will make all his efforts futile through this unreasonable attitude, and the honour of the kalimah and prayer will also be brought into disrepute.

In this matter, the caller to truth should take only this precaution: among the recognized and prevalent methods of the contemporary age, he must not adopt those that contain a moral defect. If, for some particular need, it is necessary to adopt such a defective method, it is essential first to cleanse it of its moral defect and then use it. At the beginning, in order to awaken his people from inattention and indifference and attract them to his message, the Prophet, peace and blessings be upon him, climbed to the summit of Mount Safa and called out. In pagan Arabia, the original form of this method of calling was that, to express the seriousness of a danger, the caller would remove all his clothes and become completely naked. In Arab terminology this was called “the naked warner.” Since the Messenger of Allah, peace and blessings be upon him, adopted the method of the naked warner to awaken the people, but nakedness was an extreme form of immodesty and moral degradation, he purified the method of the stated defect. From this example we may conclude that if the public and collective methods of propagation developed in the present age contain some bad aspect, there is no need to reject them outright for that reason. What must be done is to purify the method of its defects and use it to achieve the purpose of truth.

The countless methods developed in the civilized countries of the world for spreading a movement among the people are active in spreading paganism; similarly, they can be made highly active in spreading goodness and welfare. All that is needed is to cleanse them of their harmful aspect and benefit from them. The difficulty, however, is that the people adopting these methods today use them in the most base forms even for the noblest purposes. For example, when funds are to be collected for a most sacred purpose such as jihad, fairs or bazaars are organized. Women’s beauty displays, obscenity, and immodesty are turned into means of collecting money. If funds are needed for the noble task of helping displaced refugees, rock-music and dance-music performances are arranged. People’s dormant sexual impulses are stimulated as a means of extracting money from their pockets.

If no other easy means of exciting emotion is found, a number of poets and writers may at least be gathered and a poetry recital held for an entrance fee. An attempt may be made to awaken people’s faith through the melody of poetry. Things containing at least some beneficial elements are being cast into the mould of degradation because of the nation’s taste. How, then, can it be hoped that an objectionable thing will be uprooted and goodness brought in its place? Nevertheless, Islam teaches that if something contains evil, it should be corrected and used to achieve the purpose of truth. It is not correct to disregard it with a single sentence.

These two basic instructions relate to the means and methods that the caller to truth will adopt for propagating the truth. He must keep careful watch over this matter. We shall now mention here some instructions relating to the methods from which a preacher of truth must refrain. The fundamental point in this regard is that the caller to Allah’s religion must never adopt a method that is contrary to the propagation of the religion, the dignity of the preacher, or the nature of the preaching work. Such methods may be numerous, and it is difficult to enumerate them one by one. We shall mention only a few examples, from which it will be broadly understood what kinds of methods the callers to truth should abandon.

Methods contrary to dignity must be abandoned

In order to attract people toward Allah’s religion, a preacher must certainly avoid every method that could cause the dignity of the da‘wah or his own dignity to be diminished. Being unusually busy in one’s work and having an intense desire to attract people toward the truth are undoubtedly among a preacher’s finest qualities. But this busyness and desire should not become so excessive that the preacher loses awareness of the rights of his own self, forgets his companions and friends, and ceases to care for the dignity and position of his da‘wah. Trying to make someone listen when he is not prepared to listen, running after the arrogant, trying to attract those who harbour hatred and hostility, and flattering the proud are permissible only to the extent that the preacher’s personality and the dignity of the da‘wah are not harmed and no sense of inferiority or triviality arises in the work of da‘wah. If it becomes apparent that the matter is exceeding this limit, then the dignity of the truth—which has kept the preacher distressed for the sake of such people—requires that he preserve his own personality, withdraw from them, and make only those people the focus of his attention who still possess a desire to seek and know the truth. In the following verses of Surah ‘Abasa, the Messenger of Allah, peace and blessings be upon him, was restrained from showing such deference to the leaders of Quraysh, and his attention was drawn to the truth that, since he had appeared with a lofty and dignified da‘wah, it was not something that had to be presented with such abasement. The excellence and elevated status of the Qur’an are mentioned in these verses precisely to show that, whenever this exalted Word is presented before anyone, its dignity must be kept in mind: it is the guidance of Almighty Allah, not a petitioner’s application.أَمَّا مَنِ اسْتَغْنَى فَأَنْتَ لَهُ تَصَدَّى وَمَا عَلَيْكَ أَلَّا يَزَّكَّى وَأَمَّا مَنْ جَاءَكَ يَسْعَى وَهُوَ يَخْشَى فَأَنْتَ عَنْهُ تَلَهَّى كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَنْ شَاءَ ذَكَرَهُ فِي صُحُفٍ مُكَرَّمَةٍ مَرْفُوعَةٍ مُطَهَّرَةٍ بِأَيْدِي سَفَرَةٍ كِرَامٍ بَرَرَةٍ
“You gave your attention to one who considered himself self-sufficient, although you are not responsible if he does not purify himself. But as for the one who came to you eagerly and feared God, you turned away from him. Never! This is only a reminder; so whoever wishes may remember it. It is recorded in honoured, exalted, purified pages, in the hands of noble and righteous scribes.” (Surah ‘Abasa: 5–16)

It can never be permissible for a caller, overcome by zeal for tabligh, to enter any gathering he wishes and rebuke people, refusing to stop delivering his message whether the listeners are attentive or not. He should not pursue every traveller he encounters and refuse to leave him until he has made him listen to something or heard something from him. It is narrated from Ibn ‘Abbas, may Allah be pleased with him, that:

“Do not let me see you passing by a group while they are occupied with their own affairs and then beginning to deliver your sermon to them in that state. Rather, you should remain silent then. When they give you an opportunity to speak, present your message to them. Then they will listen to you with interest.” —(Bukhari)

One must also firmly refrain from adopting any method that could make the matter of da‘wah a burden upon people and cause them to become weary of it.

“It is narrated from Shaqiq, a Tabi‘i. He said: ‘Abdullah ibn Mas‘ud, may Allah be pleased with him, used to admonish the people every Thursday. A man said to him, “O Abu ‘Abd al-Rahman, I wish you would admonish us every day.” ‘Abdullah, may Allah be pleased with him, said, “What prevents me from doing so is that I dislike causing you boredom. For this reason, I admonish you only from time to time, just as the Messenger of Allah, peace and blessings be upon him, used to admonish us from time to time, fearing that we might become bored.”’ —(Bukhari, Muslim)

Methods contrary to the purpose must be abandoned

The caller to truth should never adopt a method that, by its very nature, is completely contrary to the purpose and goal of da‘wah. Debate is an example. Although this method has long been considered the most effective method of da‘wah and tabligh, and because of its supposed importance our writers have even written books on it and included them in the curricula of our Arabic madrasahs, no other method has a relationship with the spirit of the movement of truth as remote as this one. There is no doubt that Allah Most High has permitted discussion and disputation in the Holy Qur’an. But to identify the sort of debate taught in our religious educational institutions, and the debating arenas in which our preachers and debaters spend the whole day, with the Qur’anic words mujadalah and muhajjah is entirely mistaken. Since our disputants use these two Qur’anic words as evidence in favour of their debating wars, we shall briefly try, with the help of the Qur’an itself, to explain their significance. The difference between the mujadalah and muhajjah of the prophets and messengers and the debating wars prevalent today will thereby become clear.

The type of debate permitted by the Qur’an

The Holy Qur’an mentions two kinds of mujadalah, or debate: debate in a false manner and debate in the best manner. The Qur’an associates debate in a false manner with the unbelievers and the enemies of Islam. It has described the characteristics of this debate as nearly identical to those observed in the debates generally prevalent today: remaining stubbornly attached to one’s opinion without reasonable evidence and pressuring others to accept it; the tendency to connect irrelevant matters with the real issue; wasting time in futile, crooked argument; refusing to listen to the opponent’s statement oneself and preventing others from listening to it; and the meaningless verbosity and fruitless shouting that generally form part of the characteristics of present-day debaters. The Holy Qur’an has identified these as characteristics of false debate and has strictly instructed the followers of truth to avoid them. It has permitted them to debate only in the best manner. The Qur’an has explained this best manner both intellectually and practically, so that everyone may properly understand it.

The intellectual method of this debate, as stated in the Holy Qur’an, is that instead of engaging in conflict with the person being addressed, one should try to set out before him in detail the fundamental matters on which there is agreement and common ground between him and oneself, and which he does not refuse to accept. As a result, he will become interested in listening to the preacher’s message. Then the inevitable conclusions arising from the principles he himself accepts should be placed before him. He will then be ready to accept them as though they were his own words. The response of rejecting them as the claim of an opponent will not arise within him. The Holy Qur’an itself has presented an excellent example of this.وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ
“And do not argue with the People of the Scripture except in the best manner, except with those among them who act unjustly. And say, ‘We believe in what has been revealed to us and what has been revealed to you. Our God and your God is One, and we are submissive to Him.’”

This verse first makes clear that there is fundamentally no need to speak with people who are base by nature and inclined to create disorder, who are accustomed only to quarrelling and have no desire to understand or accept the truth. As for those who are seeking, one must speak with them and engage them in discussion. The method is to begin by discussing the principles accepted by both them and us.

According to this principle, the call to tawhid had to be presented to the People of the Scripture in such a way that it would be clearly understood: if tawhid is accepted as a fundamental principle by the people of faith, the Muslims, and the People of the Scripture, why should they disagree with one another regarding its consequences and implications? Once the People of the Scripture accept this principle, they should also accept its inevitable consequences. The Holy Qur’an says:قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
“Say, ‘O People of the Scripture! Come to a word common between us and you: that we worship none but Allah, associate nothing with Him, and none of us take others as lords besides Allah.’ If they turn away, then say, ‘Bear witness that we are Muslims—we have surrendered ourselves solely to the worship and obedience of Allah.’” —(Surah Al ‘Imran: 64)

Reflecting on the practical example of debate presented and praised by the Holy Qur’an shows that mujadalah, or debate, essentially means winning over an opponent through love, affection, self-confidence, good character, and sound reasoning in order to bring him to accept one’s position. In the end, the opponent will be influenced by the sincerity, impartiality, and devotion of the caller to truth, and will become prepared to consider the truth of his message and accept it.

The Holy Qur’an has presented various examples of this kind of debate. To relate them all would make the discussion lengthy. As an example, we shall mention one incident of debate. It will make clear what kind of loving manner of expression and concentration are explained and praised by the word mujadalah, or debate.

In praising the mujadalah that Ibrahim, peace be upon him, conducted with Allah Most High concerning the people of Lut, peace be upon him, the Holy Qur’an says that this debate was the result of Ibrahim’s sincere sympathy, compassion, and pain. Let us now see what the detailed form of the debate praised by the Holy Qur’an was. The Qur’an merely praises it and does not give its details. Therefore, we have collected its detailed account from the Book of the Torah. According to the Torah’s account, Ibrahim, peace be upon him, spoke as follows with the angels who had come bearing the decree of punishment for the people of Lut:

“Then Abraham drew near and said, ‘Will You destroy the righteous with the wicked? Perhaps there are fifty righteous and truthful people in this city. Will You destroy them and not spare the place for the sake of the fifty righteous people among them? Far be it from You to do such a thing—to kill the righteous together with the wicked, so that the righteous and the wicked are treated alike. Will the Judge of all the earth not do justice?’ Allah said, ‘If fifty righteous people are found in the city of Sodom, I will spare the place for their sake.’ Then Ibrahim said, ‘Behold, I have ventured to speak with Allah, although I am only His insignificant servant. Perhaps there will be five fewer righteous and truthful people than fifty. Will You destroy the entire settlement because of those five?’ He said, ‘If I find forty-five there, I will not destroy it.’ Ibrahim spoke again, ‘Suppose forty righteous people are found there?’ The angel said, ‘Even if forty are found, I will not destroy it. Even if thirty people of truth are found, I will not destroy the settlement.’ Ibrahim said again, ‘I have ventured to speak with Allah. Perhaps twenty people of truth will be found there.’ The angel said, ‘For the sake of twenty I will not destroy the settlement.’ Ibrahim said, ‘If Allah is not displeased, I will appeal to Him once more. Perhaps ten truthful people will be found there.’ The angel said, ‘For the sake of those ten I will not destroy it.’ When Allah Most High had finished speaking with Ibrahim, the angels left and Ibrahim returned home.” —(Genesis, chapter 18, verses 23–33)

This manner of conversation, this method of addressing someone, this way of presenting an argument, and this loving mode of expression are what the Holy Qur’an explains through the word mujadalah, or debate. The Holy Qur’an has praised this type of mujadalah. If people wish to use this mujadalah as evidence for the legitimacy of their own debating wars, then they must create within their debates the vitality present in this mujadalah. They must present their message before their opponents with the same beauty, love, compassion, and sympathy. To wage conflict, confrontation, and war in the name of mujadalah, call it debate, and then cite the lives of the prophets to prove its legitimacy—this can never be acceptable.

Similarly, the Holy Qur’an mentions another debate of Ibrahim, peace be upon him, and expresses it through the word muhajjah. In this debate, Ibrahim, peace be upon him, said to a tyrannical king of his time, “My Lord is the One who gives life and causes death.” The king replied, “I too give life and cause death.” At this, Ibrahim, peace be upon him, said, “My Lord brings the sun from the east; so bring it from the west, if you can.”

If this debate is judged according to the principles of modern debating theory taught in our books on debate, Ibrahim, peace be upon him, would not be considered a particularly competent debater. To prove the king’s claim, “I give life and cause death,” he could have demanded many things, but he did not. Yet, as a debater, this was the perfect opportunity to build his defensive argument. Instead, he acted in a manner completely contrary to the principles of a disputatious debater’s debating war. He considered it appropriate to withdraw. As soon as he realized that the man was intent on arguing and manipulating words, he silenced him with a decisive statement and quickly moved away. This incident proves that if a caller to truth comes to believe regarding the person he is addressing that he is unable to listen and understand, but instead wishes to create opposition and dispute, there is no need to keep pursuing him. Rather, one should shorten the discussion and withdraw.

8

The Language of Da‘wah and the Manner of Expression of the Callers to the Truth

Now we shall discuss the language of da‘wah and the speech style of the prophets. The purpose of a caller is not merely to state a truth. Rather, he must present the truth in its complete reality so that people of distinction may understand it properly and no difficulty remains for ordinary people in grasping it. Furthermore, the truth must be presented in an exceedingly beautiful manner, so that those among the listeners whose hearts still retain some capacity to accept the truth may accept it, and so that, for those who reject the truth, no reason for denying it remains other than their bad taste and obstinacy. The essential demand of this purpose is that the language of da‘wah be highly effective and that the caller’s style of speech be natural and appealing to the heart. Yet there are many artificial and unnatural methods of creating attraction and influence. With their help, an appearance of attraction and appeal can be produced in speech. For example, the soothsayers of pagan Arabia tried to create attraction in their statements through rhymed poetry. Orators increased the force and influence of their statements through ornate composition and fiery speeches.
Likewise, in the present age, speakers try to create influence in their statements with the help of poetry and tales. Journalists and deceitful politicians conduct their business through lies and exaggeration. Doctors who rely merely on signboards increase their credibility through false oaths. Such things certainly produce a kind of influence in speech, but it is nothing more than an artificial coating. Therefore, those who rise to propagate the truth in the world can never make it their method to enhance the splendour of their da‘wah with lies moulded in the form of truth. Nor can they pollute their tongues and words with such falsehood. Instead of these false and artificial devices, they adopt something different to achieve their purpose. It is not only lawful and sound; it also has a deep harmony with human nature. Therefore, the influence reflected through it does not become established in a single stroke, as falsehood and artificiality do. Rather, after being heated in the furnace of trial, its lustre appears before people even brighter.
The Nature of the Caller’s Work
The work of da‘wah cannot be carried out merely through forms of expression and modes of speech suitable for scholarly and sitting-room discussions. The matter is so clear that it needs no elaborate explanation. The work of a caller to the truth is entirely different from that of a historian narrating events, a jurist explaining legal provisions, or a philosopher and mathematician presenting the principles of philosophy and mathematics. Its subject is so comprehensive that the whole of human life falls within its scope. On the other hand, those to whom he presents the da‘wah differ in temperament and disposition, and they also differ in their mental and intellectual capacities. Moreover, the relationship of a caller to the mission of the truth of Islam is not like the relationship of an essayist to a seminar paper or of a lawyer to a case. Rather, he makes a life-and-death bargain for this mission. He must stake his life to bring the mission to its final destination. He can never be satisfied with merely saying such things; he must express what he wishes to say clearly and beautifully, so that no aspect of it remains obscure. He must present his own message in such an influential and heart-touching manner that it may enter the heart of anyone who possesses even the slightest capacity to hear the call to the truth. Thus, with this emotion, Moses, peace be upon him, prayed to Allah:قَالَ رَبِّ اشْرَحْ لِي صَدْرِي (25) وَيَسِّرْ لِي أَمْرِي (26) وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي (27) يَفْقَهُوا قَوْلِي
“My Lord, expand my breast for me, make my task—the task of calling to the truth—easy for me, and remove the impediment from my tongue, so that people may understand my speech well.” —(Surah Ta-Ha, 25–28)
Thereafter he prayed for Aaron, peace be upon him, that he too might be made a partner in his work, so that through his eloquence he could remedy the shortcomings in his message and the task of da‘wah entrusted to him would not remain incomplete.
The Characteristics of the Speech of the Callers to the Truth
Here we shall briefly discuss the characteristics of the speech of the prophets and messengers and the workers of the Islamic movement. It is these characteristics that make their speech effective. In no age can the speech of the workers of the Islamic movement be without these characteristics. After the prophets’ exalted lives and immaculate teachings, these characteristics make the speech of the callers to the truth more effective than anything else.
The First Characteristic: In every age and era, the foremost characteristic of the speech of the prophets, messengers, and all callers was that they presented the da‘wah of the religion in the language of the nation before whom they presented it, so that Allah’s conclusive proof might be established over every community and every class of people.
وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ
“Whenever We sent a messenger, he conveyed the message in the language of his own people, so that he could explain it clearly to them.” —(Surah Ibrahim, 4)
The true field of a caller’s da‘wah should be among his own people. This is natural and reasonable. It is not fitting for him to leave his own people in misguidance and travel over land and sea to guide another nation. Rather, among his own people, the caller to the truth should use their language as the medium for presenting the da‘wah. This is the natural and rational course. Whoever opposes this course is depriving the rightful people of their due and destroying his own capacity for action. He will have to answer to Allah for it. A person can work among the nation in which he was born with a beauty and effectiveness that he cannot achieve among another nation. His da‘wah can be as strong and influential in his own language as it cannot be in another language. Therefore, the proper course for every worker of the Islamic movement is to make the language of his own nation the medium of his da‘wah and propagation. No matter how much more developed and widespread another nation’s language may be than his own, no matter whether speaking or writing in it would enable his opinions to reach a larger number of people, and no matter whether it might bring him greater honour and fame, he should pay no attention to that. The first concern of a caller to the truth is not how to make the da‘wah with which he has risen reach a relatively larger number of ears. Rather, he must first determine the most effective and nearest way to enter the hearts of those whom Allah and nature have appointed him to guide and serve. Even if the medium is narrow and limited, and adopting it harms his personality and reputation, he must not care about that. Rather, he should choose it, because it is the means of achieving the purpose before him. A farmer who has only a few seeds in his bag and wishes to sow them in his small plot should not become jealous of the great landowners. Rather, he should focus his attention on the small plot that has fallen to his share. Jesus the Messiah, peace be upon him, said:
“The amount of bread I have is sufficient for the children. I cannot throw it before the dogs and leave the children hungry.”
A group of people, falling prey to foolishness, objected to this statement of Jesus, peace be upon him, and accused it—God forbid—of narrow-mindedness. Yet what he said was entirely realistic. Every person has a natural sphere in which to work. As long as he confines all his efforts within that sphere, he is able to work correctly and productively. If he crosses its limits and tries to flail his arms and legs, he may fall into the mistaken belief that the field of his activity has become much broader than before. In reality, however, he is wasting his strength and labour.
The Second Characteristic: The second characteristic of the speech of the prophets, messengers, and callers to the truth is that it is clear. Clear speech means that the caller presents his message in the spoken language current in his time, so that it can reach every person in his community. His language is highly refined, clean, and beautiful. It is neither obscure nor excessively brief. It is not needlessly prolonged, burdened with figurative language, or overloaded with similes. It contains no abundance of metaphors that would throw the intellect into confusion, is not filled with difficult and unfamiliar words, and is completely free of ugly and repulsive expressions.
Instead, fluent language, simple and easy comparisons, and analogies and examples that indirectly present actual truths are used. Moreover, their speech contains sincerity instead of anger, gentleness instead of harshness, and simplicity and clarity instead of artificial embellishment. Among the various styles current in his age, the caller adopts only the one most suitable and refined for seriousness, influence, and explaining the purpose. His elevated personality, zeal and concentration in the work of da‘wah, knowledge that creates faith and self-confidence, and his sincere desire to present his message beautifully develop this method so greatly that it becomes a new style of its own, serving as a model and example to be followed. The true characteristic of this method is its concentration and comprehensibility. Along with this, its dynamism, concentration, and comprehensibility—and, because of its dynamism and sincerity, the literary sense of beauty that develops within it—make even the words of renowned writers seem entirely lifeless before it. Nectar drips from every word, and spiritual nourishment is found in every sentence. Through its influence, not merely the lives of a few people but the life-current of an entire nation is transformed. In the hands of a caller to the truth, this is a power that even a well-equipped army cannot confront.
For this reason, the prophets and messengers prayed to Allah for the proper manner of presenting their message. Yet one must feel alarm at the oppressed condition of the da‘wah of the religion in our country: those who could have fulfilled this obligation—the scholarly class—have continually earned notoriety for their distorted expression. First, the language that had attained the status of the “national language” came to be regarded by the scholars as a language in which they were unable to write or speak. Second, although they began writing and speaking in this language, it became a special language of their own. Because it was difficult, devoid of flavour, and brief, it was not easy to understand. Indeed, to create an unfavourable impression of a book, it was enough to say that its style of description was entirely ‘clerical.’ This situation was extremely unpleasant. More painful still is that the scholars merely earned disgrace because of this difficult language, while people who had no connection with religion or were opposed to it took possession of the ‘language of the nation.’ To this day, it is apparently still under their control.
The Third Characteristic: The third characteristic of the speech of the prophets and all callers is that they approach the same objective by different routes. In the terminology of the Qur’an, this has been explained as ‘changing the presentation of the verses’—that is, trying to make the person to whom the da‘wah is presented understand it through different methods and in different ways.
In the words of the late Mir Anis:
“A flower’s description
I express in a hundred words.”
The presence of this varied characteristic in the caller’s speech is essential for its real purpose: making the message comprehensible and establishing the proof conclusively. What cannot be understood in one way, when presented in another way, becomes so firmly rooted in the mind that it seems to be the very thought of the person being called. Just as people’s tastes and inclinations differ, so too do the capacities of their minds and intellects differ. Their perspectives also change because of differences in circumstances and environment. Whoever wishes to establish a matter firmly in the heart of the person being called as guidance for life must present the da‘wah to him from different directions, keeping in view differences in intellectual capacity and changes in perspective. If he approaches his intended audience by only one path and in only one colour, he will completely fail as a caller to achieve his purpose. His one-sided policy is entirely contrary to the constantly changing and multifaceted nature of people. When a person unfamiliar with the nature of the caller’s responsibility and with this condition of human nature encounters a da‘wah discourse, he frowns and comments that it has been needlessly prolonged, that the same thing has been repeated, and that it is extremely irritating and tedious. He does not consider that the work of a caller is entirely different from that of an ordinary essayist. The essayist’s attention is confined to expressing his opinion before a few people. The caller to the truth, on the other hand, must take care to present his message among people of different temperaments, dispositions, and abilities. For an essayist’s success, it is enough that he has presented his message in an exceedingly beautiful manner. For the success of a caller to the truth, however, the condition is that friends and enemies alike should proclaim: You have fulfilled the duty of conveying the da‘wah.وَكَذَلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ
“Thus We present the signs in various ways, so that they may understand well and say, ‘You have fulfilled the duty of explaining it.’ And We explain the signs fully for those who wish to acquire knowledge.” —(Surah Al-An‘am, 105)
The Fourth Characteristic: The fourth characteristic of the speech of the callers to the truth is that, just as their speech is rich in decisive proofs and arguments, it is likewise full of emotion and enthusiasm. They do not address only the intellect, like dry philosophers; they also appeal to people’s elevated emotions. Appealing to emotion is not wrong. If anything is harmful, it is appealing to people’s animalistic emotions. The people of truth have always abstained from this. The real force that creates a movement in people is not knowledge but emotion. Therefore, any caller to the truth who rises with a call to change the system of life, or wishes to remould it completely and establish it upon new foundations, cannot advance even one step toward his goal without stirring people’s emotions. Those who have made it the purpose of their lives to delight others and satisfy themselves by describing the excellence and beauty of their scholarly research regard this caller-like quality as the quality of a claimant. Yet the zeal and fervour found in a caller’s speech are not the result of his claim. Rather, they are the result of his unwavering faith surging within his heart, or the effect of the sympathy and concentration whose burning flame shines within his breast.
A person who is unaware of the caller’s special condition and, merely because he is occupied with pen and paper, assumes that this too is an identical profession—when he sees that the caller’s speech is not lifeless like an essayist’s but alive and life-giving—attributes his emotion to his pride and claim. This notion is incorrect. Despite similarity in outward form, nature and disposition may be different. Not every white thing is necessarily fat. A report has been transmitted concerning the Messenger of Allah, blessings and peace be upon him.
“When the Messenger of Allah, blessings and peace be upon him, delivered a sermon, his eyes became red, his voice grew solemn, and his emotion and agitation increased. It seemed as though he were warning of an imminent attack by an enemy army, saying: They will fall upon you in the morning or evening.” —(Muslim, Book of Friday Prayer)
It is clear that this warmth in his speech arose from his confidence and the emotion of sympathy he felt for his nation. In reality, such a condition can have an influence within every caller. There is no doubt that some people can display emotion and agitation in a completely artificial manner. At times, they may even speak nonsense and meaningless ravings. But this does not mean that every person is like that. Liars cannot conceal their falsehood for very long. The passage of time inevitably distinguishes the genuine from the counterfeit. How long can a crow, disguised as a peacock with artificial feathers, conceal its real identity?
The Fifth Characteristic: The fifth characteristic of the speech of the callers to the truth is that, amid the colour of their speech, there is unity of purpose. They shoot every arrow from their quiver at the same target. Their position is not like that of professional writers and speakers, who can be made to speak from any platform on any subject, write an essay on whatever topic is desired, or preside over any gathering. The same echo can be heard in all their writings and speeches. No matter how attractive another subject may be, no matter how much honour and fame might be gained by speaking or writing about it, and no matter whether some religious or national interest may outwardly appear in it, they do not waste the power of their tongues and pens on any irrelevant or secondary subject. In the Qur’an, this has been explained as “wandering bewildered in every valley”—(Surah Al-Shu‘ara’, 225)—and the prophets, messengers, and righteous people have been declared free from it. The entire history of the world testifies that whenever any kind of good or evil revolution has taken place, it has been brought about through the pens and tongues of those who expended all their strength for a definite objective. They never shot arrows aimlessly into empty space.
The Sixth Characteristic: The sixth characteristic of the speech of the prophets, messengers, and callers to the truth was that they kept their speech free of everything that might create obstinacy and an oppositional attitude in the listener, because that is completely contrary to their purpose. For example, while speaking with the person being addressed, they would not display their own superiority, nor would they engage in unrestrained criticism to disparage the opponent’s false system of life. Rather, whatever they said, they said with gentleness and sympathy.اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (43) فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
“Go, both of you, to Pharaoh, for he has become arrogant and rebellious. Speak to him gently; perhaps he may accept admonition or fear.” —(Surah Ta-Ha, 44–45)
Likewise, they do not utter words that may injure the religious feelings of the person being called. They firmly refute his mistaken ideas through argument and proof, but they do not damage their own purpose by using discourteous words unnecessarily.وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ
“O believers, do not insult those whom they invoke besides Allah, lest they, in hostility and without knowledge, insult Allah.” —(Surah Al-An‘am, 108)
They respond to the rude conduct and harsh language of the person being called with gracious words, because this is the path by which a caller to the truth can enter the heart of the person he is addressing.وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ () وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ () وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
“Good and evil cannot be equal. Repel evil with that which is better, and you will see that the one between whom and you there was enmity will become as though he were a devoted friend. None is granted this except those who are patient, and none is granted it except one possessing a great share of goodness. If an incitement from Satan provokes you, then seek refuge in Allah. Indeed, He is the All-Hearing, the All-Knowing.” —(Surah Fussilat, 34–36)
They always kept away from engaging in disputation. Even when it became apparent regarding the person being called that he wished to enter into an argument, the caller to the truth would say, “Peace be upon you,” and withdraw. This is because there is a contradiction between disputation and the da‘wah of the truth.فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ (67) وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ (68) اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
“So let them not dispute with you concerning this matter. Call toward your Lord; surely you are upon a straight guidance. If they argue with you, say, ‘Allah knows best what you do.’ Allah will judge between you on the Day of Resurrection concerning that over which you differed.” —(Surah Al-Hajj, 67–69)
If they ever engaged in debate, they did so in the best and most refined manner. That is, they sought out the matters on which they and the person being called agreed, and invited him toward their inevitable conclusion.فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ (67) وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ (68) اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
“And do not argue with the People of the Book except in the best manner, except with those among them who do wrong. Say, ‘We believe in what has been sent down to us and what has been sent down to you. Our God and your God are one, and to Him we submit.’” —(Surah Al-‘Ankabut, 46)
The Seventh Characteristic: The characteristic of the speech of a caller to the truth is that, in matters of length and brevity, wording and meaning, style, and so forth, he speaks while considering the listener’s mentality. Thus the Messenger of Allah, blessings and peace be upon him, said, “Give glad tidings and do not cause people to hate.” Likewise, he emphatically said, “When you give admonition, keep your speech brief.” He described the ability to present speech concisely as a sign of intelligence.
“He used to say that the length of a person’s prayer and the brevity of his sermon are signs of his intelligence. Therefore, lengthen the prayer and shorten the sermon. Some speeches possess magical influence.” —(Muslim, Book of Friday Prayer)
If the listener has little knowledge, or if the subject is subtle, the statement should be repeated so that the listener can hear and understand it properly.
“The Prophet, blessings and peace be upon him, when he said something, would repeat it three times so that people could understand it well.”
9

The Method of Reasoning of the Noble Prophets

The purpose for which the prophets, messengers, and callers to the truth come is to invite people to faith. Faith is not something negative; rather, it is a positive truth. Its real benefit can be attained only when it becomes firmly and completely established in the heart. To create this firmness of faith, it is necessary that its foundation rest upon strong evidence. If faith lacks strength, it cannot inspire life; through it, neither the doctrinal nor practical aspects of the religion can be realized, nor can it guide people in the broad field of life. For this reason, the work of those who call to the truth cannot be accomplished merely through force. They cannot achieve their goal through deception, nor can sophistry serve them. Poetic and oratorical arguments that cannot establish any foundation within human nature and understanding cannot fulfill their purpose either.
Those who seek to achieve their objectives by silencing the listener or casting him into confusion can manage their work only through arguments of the aforementioned kind. But one who does not wish to silence the listener, rather wishes to awaken all his abilities and capacities so that he may proceed upon the right path; one who does not wish to enchant people or drive them along any path by influence, but wishes to awaken their nature, knowledge, and wisdom in such a way that every person can guide himself along the Straight Path even in the most difficult circumstances—that person does not initially resort to such arguments at all. Even if he does resort to them, he always keeps in view that, in order to attain a pure and elevated objective, his means and instruments must also be exceedingly pure and elevated. This is what has made the method of argument used by the noble prophets and callers to the truth completely distinct from the methods of others. Here we shall point out some of its clear characteristics.

The Generality of Argument

Argument and evidence are common necessities, like air and water. Every person needs faith in order to live according to the correct way. Strong faith cannot be acquired without powerful evidence. Therefore, two things are needed concerning evidence.

First, the method of presenting evidence must be so natural, simple, and straightforward that, just as every person can gather air and water from the resources of the earth and the heavens according to his needs, without facing any particular difficulty, so every person may obtain as much evidence as he wishes from the signs in the earth and the heavens for the peace of his heart, needing nothing in this matter besides reflection and contemplation.

Second, just as a person’s physical health requires his drinking water, the pure air he breathes, and the atmosphere around him to be clean, so his intellectual health requires that the evidence from which he derives the principles of life be completely genuine and pure.

To attain these two things, the method of the noble prophets and callers to the truth was that, on the one hand, they kept away from artificial methods of argument and evidence and developed their own distinctive method. When a nation advances in knowledge and science, artificial methods of proof arise among its people, from which no one except a specialized professional group can benefit. The prophets and callers to the truth kept away from such artificial methods. On the other hand, they evaluated the things used as evidence. From among them, they selected for use only those that were found to be free from any mixture of unreal elements.

The first benefit of this method of proof is that a very large number of people who had previously been compelled to follow a handful of people like the blind and deaf soon became capable of seeing with their own eyes and hearing with their own ears. Its second benefit is that the signs of death which had settled upon the heart and soul as a result of swallowing the heap of adulterated evidence accumulated until then disappeared as soon as a few mouthfuls of this pure store of evidence passed through the throat, and the one who consumed it began to feel completely healthy, refreshed, and active.

Because of this characteristic of the method of proof used by the callers to the truth and the noble prophets, human knowledge underwent a transformation in their age, and a general intellectual awakening appeared at every level. Indeed, movement arose at the common level from which no good news had ever been expected. At every level, the eyes of criticism and examination opened. Every eye began to see, and every mouth began to speak. The methods of reflection, investigation, and proof that had previously been extremely popular began to seem worn out and utterly antiquated. Many doctrines that had usurped the rank of revelation and inspiration became entirely worthless and insignificant.

Those who considered their old doctrines dearer than the truth acquired mental and intellectual freedom. The caller to the truth must remain fully alert to the responsibility of ensuring that this freedom flows in the right channel and does not give rise to imbalance and unrestrained license. They always take care that the freedom of thought they grant to the people becomes a means of liberation for them, not a cause of destruction.

Sowing the Seed of Correct Thought in the Listener

The second characteristic of the method of argument used by the noble prophets and callers to the truth is that they do not merely present evidence and stop there; rather, they also create in the listener the ability to present evidence. The comprehensive revolution to which they come, calling for transformation in individual and collective life, cannot be established upon a lasting foundation until it fully awakens people’s intellectual and ideological capacities.

Life is not an isolated or uniform thing such that teaching a few basic principles would be sufficient to manage it correctly. Life is a combination of countless visible and hidden demands, a bond of innumerable personal and collective relationships, and a storehouse of countless individual, family, and collective rights and duties. Every aspect of life does not remain fully present before our eyes. Therefore, no rule has been determined in advance for every person for every situation. Rather, both his past and his future are hidden behind the veil of the unseen. Only a small portion lies before him; relying upon its indications, he must understand his past and determine his future in its light.

In this situation, a fixed and limited legal system alone cannot be sufficient to guide life. Along with this legal system, it is essential that a person possess within himself an undying flame of sound thinking capable of guiding him through the hidden parts of life—those in which no other means of guidance is available to him. This capacity for sound thought is created in the listener through the very method by which the prophets, messengers, and callers to the truth present their proofs.

When the prophets begin teaching fundamental matters, they make them penetrate the student in such a way that the ground of the heart and soul becomes level for sowing the seed of sound thought, and the seed itself begins to sprout. Thus, when they complete their work, on one side a verdant garden of the Shariah becomes visible, while on the other a garden of wisdom and understanding is created within every sound soul. Although it is not visibly present before the eyes, its spring remains eternal, and its branches remain laden with fruit in every season.

In comparison with the prophets’ fundamental teachings, this may be called incidental cultivation and a by-product. Yet, in dignity, value, and immeasurable benefit, it occupies a position equal to the original. In reference to this, the Prophet, peace and blessings be upon him, said: [Arabic text omitted by the source node] “Know that I have been given the Qur’an, and something similar to it along with the Qur’an.” (Abu Dawud, Ibn Majah, al-Darimi)

This is the flower and fruit of that blessed tree which we have received in the form of Hadith. This is the thing to which the Qur’an has pointed: “Whoever has been granted this thing has been granted an inexhaustible store of goodness.” In some Hadiths it has been compared to a storehouse that never comes to an end.

Presenting Evidence According to the Methods of Logic

This creative characteristic cannot be found exclusively in the method of proof of the noble prophets and the people of truth. Our scholars attach great importance to argument and evidence according to the logical method. But, in this respect, argument according to the logical method is extremely defective. The greatest honor that can be accorded to logic is that, by testing an argument against its own criterion, it can say whether it is correct or not. Creating the ability to present arguments lies beyond the power of formal logic. This work can be extracted from logic only within a specific limit.

In the Qur’an and in the statements of the prophets, one also finds arguments of a simple nature, which cannot be weighed on the scales of formal logic by means of its technical devices. But among our theologians, those who gave formal logic more honor than it deserved tried to weigh the gold coins of the Qur’an on this scale used for measuring coal. Consequently, they declared these gold coins to be worth less than coal.

Now let us consider the philosophers. There is no doubt that they train human thought in such a way that it can display vigor in the various fields of devising and presenting arguments. But they have turned all three things—the subject matter of their arguments, the method of presenting them, and the means and instruments of argument—into a mixture of everything, essential and nonessential. Consequently, a person becomes bewildered and helpless when trying to think according to their method. Under their guidance, even if people advance a few steps along the right road, they are simultaneously compelled to advance a few steps along an erroneous road as well. The result is that a person’s entire life ends while he wanders aimlessly through different regions, shooting arrows of conjecture and speculation. Apart from a few mutually contradictory and complicated ideas, nothing falls to his lot.

In this regard, the condition of ancient and modern philosophy is the same. Complexity lies in the basic principles of everyone’s thought, and instability prevails in the results of everyone’s thinking. Now the advancement of science has placed everything at the center of experimentation and observation, and people have fallen victim to the folly of refusing to accept anything unless they see it with their physical eyes. The result is that no possibility remains for a person to take even one step along an easy and straightforward path.

Until the present, philosophy rested upon several principles. Although some of those principles were false, others were correct. Hence, some true dreams would emerge from among its confused dreams. In that case, the only problem facing people was to distinguish truth from falsehood. But now the entire support has been placed upon sensory experience and observation. And how limited sensory experience and observation are is already known. Apart from this materialist philosophy, if anything exists today under the name of philosophy, it is the philosophy of the skeptics. Its entire foundation rests upon the unreliability of sensory experience and reason. Clearly, this is not philosophy at all; rather, it renders all knowledge, science, and philosophy entirely negative. The world has received nothing from it except uncertainty.

The prophets’ method of argument was neither barren like the method of the logicians nor unstable like that of the philosophers. Rather, they trained human thought in such a way that it proceeded toward the correct path on its own, and they created within it such confidence in determining the destination that it became certain that the path it was following was correct and sound.

They first drew attention to the manifest evidence—that is, to the proofs contained in the open and vast universe and within the human being himself. By the vast universe are meant the signs of the organization of the world and its laws, which every person can generally perceive merely by looking. By the proofs within the human being is meant the power, ability, capacity, and self-confidence he possesses. Every person can see and feel these within himself.

The prophets point toward these signs and place their inevitable consequences before the people. Through these proofs, the complete argument sometimes appears before them, illuminated like broad daylight. At other times, for the purpose of training, only an indication of the inevitable consequence is given, so that the person being addressed may advance toward the conclusion himself.

One benefit is that the person being invited develops the ability to determine the correct conclusion, which benefits him at every station along the journey of his life. The second benefit is that he does not immediately reject the invitation as someone else’s statement. Rather, considering it the result of his own thought, he moves toward accepting it. The third benefit is that a relationship is created between the one addressing and the one addressed. Thus the latter does not develop the inferiority complex that he has reached the conclusion by holding someone else’s hand. Rather, he thinks that the correct conclusion has been reached through the joint effort of both of them.

It needs no explanation that presenting arguments from the signs existing in the universe and in human beings is the method most compatible with human nature. Therefore, the prophets, messengers, and callers to the truth followed this method most frequently. When a person observes something in the open universe or feels inward certainty about it within his own nature, he cannot deny its inevitable consequence. The condition, however, is that these proofs be presented before him in the correct sequence. After that, if he denies them, he can do so only with his tongue; his heart will not support the denial. Only if he is stubborn and obstinate can he persist in such denial.

The meaning of the inevitable consequence of a thing is this. The matter was briefly described earlier; it is now being explained in detail. If a person retains even the slightest capacity to follow and support the truth, it may be hoped that he will not hesitate to accept the detailed form and consequences of the matter in which he has fundamentally believed.

Those who have reflected deeply upon the Qur’an’s arguments will acknowledge the truth of our statement that most of the Qur’an’s arguments are of this kind. For whoever studies the Qur’an with an unclouded mind will feel that he himself is reading the Book. Each of its calls will seem to be his own call.

Prohibition of Basing an Argument on a False Conclusion

The third important characteristic of the method of argument of the noble prophets and the people of truth is that, unlike ordinary debaters, they did not make a person’s mistaken conclusion the basis of argument in matters of دعوت. If a person holds a false belief, an effort must be made to correct it. But he cannot be compelled to accept several more errors because of one error of his. Much of this element is found in the argumentative method of one who wishes to silence the person he is addressing, force him to submit to his own words, or cast him into error. But the people of truth never follow this mistaken method.

Even when they have an opportunity to establish some truth of their own upon a mistaken conclusion of the person addressed, they do not accept it. In their view, a truth whose foundation is laid upon falsehood has no value. Such hollow and baseless arguments may be acceptable only to professional debaters. They may display their brilliance for a short while, but they cannot serve any purpose in the struggle of life. In the battle of life, only the truth can be useful—the truth whose roots extend far and wide within human nature. This extension brings the entire surrounding environment beneath its shade.

The common mistake made by our theologians is that, when they could not establish a foundation of their own to prove the truth of an Islamic principle, they adopted someone else’s doctrine or idea as a foundation and built upon it a palace of their own imagination. The harm caused to Islam by this kind of misguided advocacy has been greater than the harm caused by the opposition of the enemies of Islam.

The reason that an Islamic principle cannot be proved through sound intellectual and natural arguments is not that—God forbid—there are no intellectual or natural arguments supporting the truth of Islam’s principles. Rather, the only reason is that professional debaters have so distorted their tastes through unnatural intellectualism that they have failed even to understand the value and dignity of Islamic reason.

In this situation, the correct course for them would have been to remain occupied with their former pursuits instead of taking upon themselves the task of advocating Islam. But the attachment they felt in their hearts to Islam as their ancestral religion continued to urge them to establish the truth of the religion whose name they bore upon intellectual principles. Because of their distorted tastes and their deprivation of the light of the Qur’an, Islamic rationality did not appeal to their hearts. Therefore, they sought to prove the truth of Islam according to the standard of the intellectualism that, in their age, was acceptable to everyone, ordinary and elite alike.

The result of this mistaken effort was that they removed the entire edifice of Islam’s firm and correct teachings from its strong foundation and placed it upon an extremely weak and fragile foundation. However sincere their intentions may have been, the consequences were exceedingly disastrous. When the passage of time and scientific discoveries proved baseless a doctrine that had been generally admired until yesterday, the blow fell upon those Islamic principles which had been attached to that erroneous doctrine. As a result, many people associated with Islam began to think that, just as this doctrine had become outdated, Islam too had become outdated.

In creating this bad impression, our traditional theologians played a part, and our contemporary theologians are playing a similar part. The shared error of both groups is that, for the help of the truth, they did not consider the truth itself sufficient; rather, they considered the help of falsehood necessary as well. Yet the meaning of truth is that it is firmly established, self-evident, and strong. Its roots extend deeply into knowledge and human nature.

Our theologians, however, had become so accustomed to following the methods of thought and argument shown by Greek philosophers that they failed to appreciate the subtlety and beauty of the Qur’an’s method of argument. Had they abandoned unnatural methods of argument and tried to understand the wise method of argument found in the Qur’an and in the statements of the prophets, they would have learned that the foundation of every claim in the Qur’an rests upon evidence so strong that it is completely free from every limitation of time and place and from every influence of revolutions in thought.

Seeking a Common Bond

The fourth characteristic of the method of argument used by callers to the truth is that they seek a common bond between themselves and the person being called, and make it the basis of discussion and argument. They do not unnecessarily try to display their isolation and distinctiveness in every matter.

However different and scattered human beings may appear in their outward distinctions, deep within this difference and dispersion are countless principles and beliefs upon which all agree. Among the laws governing the universe, the conclusions of history, the beliefs of human nature, and the fundamental principles of morality are many things concerning which East and West, Arabs and non-Arabs, all hold the same view. If these are made the basis of argument and the discussion proceeds from them, people of a calm disposition will not hesitate to accept their inevitable consequences.

Most of the disagreements that arise concerning subsidiary matters of the principles of life shared by both sides are created by foolishness and bigotry. If these disagreements can be removed through sincere effort, every person will continue to regard these principles with respect and honor on the basis of equal partnership.

The prophets and messengers have always adopted this method for presenting arguments. The Qur’an contains a detailed account of the way in which the Prophet, peace and blessings be upon him, presented arguments before the Arab polytheists and the People of the Book. When these passages are studied, nowhere does one find the impression that they were asked to accept something entirely unfamiliar and unprecedented. Its roots lay in their history, customs, sense of right and wrong, beliefs, and morality. The difference was found only in the interpretation and analysis of this root and in its branches.

Therefore, the Messenger of Allah, peace and blessings be upon him, called upon them to remove the contradiction that had arisen between the root and its subsidiary matters. If what the Qur’an says is correct, they should accept it; and if what they claimed was true, they should prove it to be correct. The benefit of presenting arguments in this way is that no mistaken impression can arise about the caller—that he is some person who, in the belief of his own isolation, wishes to deny the entire past and is occupied with imposing the influence of his personality. Rather, he is regarded as one who has come to return to us the ancestral inheritance of our predecessors.

If some people, driven by their wicked nature, wish to spread false ideas against them, they will not be able to spread them for long. The sun of truth will rise and quickly dispel the darkness.

Those who are unaware of the benefit and beauty of the way in which the people of truth present arguments generally follow a course completely opposite to theirs. They do not seek any common bond; and even if they find one, they turn it into a basis for disagreement. In their view, the true beauty of their argument and invitation lies in proving that no one before them, under the sky or upon the earth, has ever said what they are saying.

Those of our debaters who are unfamiliar with the correct spirit of the Islamic invitation are generally immersed in this distortion. Whenever they present an Islamic truth, they consider their achievement to lie in proving it to be a rare and unprecedented truth. Instead of creating love for it in human nature, this produces hatred, and people begin to avoid it as something strange and bizarre rather than accept it as their own.

Avoiding the Polemical Method of Argument

The fifth characteristic of the method of argument used by callers to the truth is that they never adopt a polemical method of arguing and responding. An example of this is to raise similar objections from within the teachings of another religion. Our debaters and philosophers adopt this method and imagine that they have saved Islam from accusation. In reality, such a response is fundamentally wrong.

Because of another person’s error, our error does not become true; indeed, even one of our truths becomes doubtful. If any benefit can be gained from presenting arguments in this way, it is only that the mouth of the accuser or objector can be closed, thereby giving consolation to our arrogant souls. But through this the opponent cannot find proof of Islam’s truth, nor can our own hearts become open. Rather, it demonstrates our own weakness, which we ourselves are displaying before others.

Every truth carries within itself the proof of its own truth. Its proof cannot lie within the falsehood of another. Therefore, the correct method is only this: the proof in support of the truth must also be presented from within the truth itself.

The method of our theologians in this matter is wrong for two reasons. The first is that, being influenced by the propaganda of their opponents, they sometimes came to regard the truth of certain correct Islamic principles as doubtful even in their own eyes. Thus they had no course left except to answer the objections of their opponents polemically and silence them.

The second reason is that these people could not confine their responsibility for advocacy and assistance within the bounds of Islam. Rather, falling victim to nationalistic bias, they took upon themselves the task of defending the entire history of the Muslim community. Consequently, their field of battle became very broad. They had to prove the truth of many things that could not be proven true unless they also proved countless falsehoods of others to be true.

The writings of our theologians from the past half-century—which discuss jihad, slavery, polygamy, divorce, and the legitimacy of the conduct of Muslim kings and rulers, among other matters—all bear witness to the statement made above. Reading them sometimes arouses pity for their helpless and influenced condition, while at other times it makes one wish to beat one’s head against the wall over their mistaken steps. Yet if they had not been misled by propaganda and had not taken the quarrels of others upon their own heads, but had confined their assistance to the bounds of Islam, they could have remained safe from many meaningless matters.
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Paying Attention to the Mindset of the Person Addressed

For the growth and development of a sapling, it is not enough to consider only the sapling’s own qualities; one must also consider the fertility of the soil and the suitability of the season. Likewise, when presenting the call to the creed of the True Religion, one should not rely only on the intrinsic merits of the truth; one must also consider, from a psychological perspective, the condition of those before whom it is being presented. Like the earth, the heart and mind also have their seasons. Just as a farmer knows the seasons and sows seeds in the favorable season, a caller to the truth must likewise know the season of the heart. Those who act contrary to this principle—whether through simplicity, error, or the belief that truth, by its own beauty and attraction, will establish itself in the heart without any other consideration—will receive the punishment for their error through the failure of their call. Their good intentions cannot save them from the consequences of this carelessness. Therefore, it is essential to consider the mental condition of the person to whom the call is presented.

Ten principles for considering the psychological aspect of the person addressed

A caller to the truth has to associate with people of diverse natures. Considering their mental conditions, the caller must adopt varied methods. It is not possible to explain all this fully here. We shall, however, mention some of the basic principles that may be derived from the methods of the Prophets and Messengers. Keeping these principles in view, people can derive further necessary principles. They are related to ordinary human reason. If a sound-minded caller, motivated by sincere intentions and fully aware of his own purpose, keeps these examples before him, it may be hoped that he will soon be able to bring his method of calling into conformity with the methods of the Prophets. The principles we consider necessary to mention here are ten.

First principle: The same thing may have different aspects. From some aspects it may be easy to understand, and from others difficult. If it is first presented to a person in an intelligible manner, it will not seem unfamiliar to him at all. But if, at the very first meeting, it is presented from its difficult aspect, the person being invited will become frightened and flee. Perhaps he will never again be willing to come before the caller. The position of the True Religion is more or less the same. Even to a completely unfamiliar person, some of its aspects may be appealing and attractive. If the call to religion is presented to him from that aspect, he will gradually become intimate with the religion and accept all of it, its easy and difficult aspects alike. But even a very familiar person may find some aspects of religion difficult and burdensome. If religion is presented to him from those difficult aspects, far from becoming more familiar with it, his former familiarity may change into fear and apprehension.

A person who is unaware of the different aspects of a thing and the differences among them, who does not know from which aspect a thing should first be presented to the intended person, or whose natural inclination is to conduct experiments on stony ground and regard harshness in every matter as complete religiousness—when such people undertake the work of calling to religion, the result is that people flee from them instead of coming to them. This is because the path they have chosen for presenting the call is completely contrary to the mentality of the people. Instead of glad tidings, it spreads hatred; instead of attraction, it produces displeasure. To prevent this, the Prophet, peace and blessings be upon him, said: “Give glad tidings and do not create hatred.” He also stated the correct method for callers to the truth: “You have been sent to make things easy, not to impose hardship.”

Second principle: From a psychological standpoint, the second thing a caller must observe is that under no circumstances should he give the ignorance-based hostility within the person being invited an opportunity to rise up. Every caller to the truth must remember that just as he has a relationship with his own beliefs, people of every nation have, to some degree, a similar relationship with their own beliefs. If that relationship is false, the way to correct it is to remove the mistaken notions that sustain it. It is never right, carried away by emotion in opposition to falsehood or overcome by the excitement of opposing it, to attack the false relationship directly instead of correcting the ideological causes behind it. The result of such a direct attack is only that the person being invited, overwhelmed by the zeal of ignorant hostility, becomes determined to oppose the call. In that zeal he becomes so blind and deaf that he picks up whatever stones or bricks are at hand and throws them at the caller. In Surah al-An‘am, callers to the truth have been warned to avoid this method:وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ“Do not insult those whom they invoke besides Allah, lest they insult Allah in hostility without knowledge. Thus We have made the deeds of every community pleasing to them.” (Surah al-An‘am: 108)

The Qur’an has also given guidance consistent with this: in the work of propagating the truth, the entire discussion should be confined to the real objective. If the person being invited does something provocative that may cause a conflict of high and low status to erupt between the followers and leaders of the two sides, it is the duty of the callers to the truth, instead of becoming entangled in the false web of controversy, to try to direct the discussion into the proper channel. Rather than humiliating the leaders and followers of the other side, they should show them the respect to which they are genuinely entitled.وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنْسَانِ عَدُوًّا مُبِينًا(53)رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا(54)وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورً“Tell My servants to say what is best. Surely Satan sows discord among them. Indeed, Satan is an obvious enemy to humankind. Your Lord knows you best. If He wills, He will have mercy on you; and if He wills, He will punish you. We have not sent you as a guardian over them. Your Lord knows best all those in the heavens and the earth. Indeed, We have favored some prophets over others, and We gave David the Psalms.” (Surah al-Isra: 53–55)

The purpose of this guidance is also that the caller to the truth must avoid all words that could push people toward the hostility of ignorance.

Third principle: Some people, because they occupy positions of honor, prestige, and leadership, have long received respectful forms of address and deferential speech from others. There is a fear that opposing them may awaken the devil of arrogance within them and prevent them from listening to the truth. In such cases, the caller to the truth should take this condition into account within a certain limit, so that, apart from the obstacle in their own minds, no new obstacle is created by the caller. In view of this, Moses, peace be upon him, was instructed:اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى () فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى“Go to Pharaoh, for he has truly transgressed. Speak to him gently, so that perhaps he may be mindful or fearful.” (Surah Ta Ha: 44)

But there is also a limit to taking account of the position of the person being invited. In doing so, one may not exceed the dignity and gravity of the truth being presented to him. If, in observing this consideration, the greatness or dignity of the truth is harmed in any way, that is not permissible. The Qur’an has clearly prohibited this.

Fourth principle: Just as an experienced physician prescribes treatment while considering the patient’s age, temperament, nature, and the severity or mildness of his illness, so the caller to the truth must present the call while considering the capacity, needs, and understanding of the person being invited. To assess this properly, it is not enough to consider only the individual’s personal ability and capacity to understand; his national characteristics and personal circumstances must also be taken into account. No success can be expected from a call if these matters are ignored. This is why the Qur’an was revealed gradually, little by little.وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا“We have divided this Qur’an so that you may recite it to the people gradually, and We have revealed it in stages.” (Surah al-Isra: 106)

The Qur’an also shows that many aspects of the Qur’anic call took into account the deeply rooted temperament of the Arabs. Since they were obstinate and argumentative—“a contentious people”—the manner of conversation and debate adopted with them was suitable for an argumentative and inflexible nation. Moreover, the manner in which the Prophet, peace and blessings be upon him, presented the call to the True Religion to people from rural areas was entirely different from the manner in which he presented it to the people of Makkah and Madinah. A delegation from the tribe of ‘Abd al-Qays complained to him: “The Quraysh stand between us and you. Because of their hostility, we cannot come to you in any month except the sacred months—Muharram, Rajab, Dhu al-Qa‘dah, and Dhu al-Hijjah. Therefore, tell us some fundamental matters that we can follow ourselves and invite others to.” Considering their needs and circumstances, the Messenger of Allah, peace and blessings be upon him, instructed them to do only four things and to abstain from four things. He further told them to instruct their people to do these things and to refrain from them. He did not say anything more to them.

It is clear that this difference in the method of calling was based solely on the psychological differences among these groups. Those whose differences were within the normal range and who were simple in nature were taught the simple teachings of religion so that they could act upon them. In contrast, people of a complex nature were continually invited according to a suitable sequence, in order to clear their minds.

Fifth principle: Just as a farmer should not sow seed without preparing the soil and without a favorable season, and just as a doctor should not give medicine to a patient in the throes of death, so when the person being invited turns toward objection, rebuttal, and criticism, the caller to the truth should not present the call to him at that time. It is not merely in this condition that one must refrain from presenting the call. If, after the call has been presented, the person becomes argumentative, the caller should end the exchange there and withdraw, rather than prolonging the argument, and wait for a suitable time. When the person becomes open-minded—or at least loses the tendency to argue—the call should be presented to him again.وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَإِمَّا يُنْسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ“When you see those who engage in vain discussions about Our verses, turn away from them until they engage in another conversation. And if Satan makes you forget, then, once reminded, do not sit with the wrongdoing people.” (Surah al-An‘am: 68)

Despite such a clear prohibition, it is astonishing how our scholars came to regard argumentative disputation as permissible for propagating religion! In these gatherings, both sides confront one another solely to reject and prove false the statements of the opposing side, whether or not those statements are actually true. Those with some experience of such debates know that the distorted taste of humiliating the opponent is what predominates in them. The Qur’anic instruction is that as soon as the caller to the truth senses this atmosphere, he should withdraw honorably. But our professional debaters have been so influenced by this atmosphere that the more it increases, the more their interest and enthusiasm increase.

Sixth principle: If the person to whom the call is to be presented is so absorbed in something attractive to him that turning away from it and attending to the call of the truth would seem irksome, the caller should refrain from presenting the call to him at that time. Although this condition differs from hostility, jealousy, and opposition, there is no difference between the two from the standpoint of the person’s mental unreadiness. It is narrated in Sahih al-Bukhari from ‘Abdullah ibn ‘Abbas, may Allah be pleased with him:

“‘Ikrimah narrated that Ibn ‘Abbas said to me: Preach to the people only once a week. If you refuse, then twice; and if you still insist, then three times. Do not make the Qur’an boring to people. Do not let it happen that you come to people while they are engaged in their own conversation, then begin preaching to them and interrupt their conversation, thereby causing them annoyance. Rather, remain silent at that time. When they turn their attention toward you, then advise them, and they will listen to you with interest.”

Seventh principle: The caller to the truth must also ensure that the dry presentation of the call, unnecessary discussion, and worthless lengthy speeches do not cause boredom among the listeners.

“It is narrated from Shaqiq, a Successor, that ‘Abdullah ibn Mas‘ud, may Allah be pleased with him, used to preach to the people every Thursday. A man said to him, ‘I wish you would preach to us every day.’ He replied, ‘What prevents me from doing so is that I dislike causing you boredom. Therefore I preach to you with intervals, just as the Messenger of Allah, peace and blessings be upon him, used to preach to us from time to time, fearing that we might become bored.’” (al-Bukhari and Muslim)

As we write these words, a picture has arisen before us of a certain kind of preacher and their unfortunate, oppressed listeners. The greatest accomplishment of their preaching is the endless length of their meaningless speeches. They are unaware of the simple fact that even the finest words become tasteless when repeated unnecessarily, and that pursuing people in order to make them listen to sermons not only defeats the purpose of the call to religion but seriously harms that purpose.

The Messenger, peace and blessings be upon him, and his Companions used to preach to people at intervals so that they would not become bored. His sermons were extremely brief. It is reported in the Hadith that he said: “When you preach, keep it brief.” Some reports also state that he regarded concise speech as a sign of the speaker’s wisdom and intelligence, saying: “Some eloquence has a magical effect.” This indicates that a speech should be brief and meaningful, so that it can influence the heart like magic. It should not be such as to dull the listener’s temperament and nature, leaving him with no ability to hear or accept anything.

Eighth principle: The caller to the truth must assess his surrounding environment with great care and competence. He must watch attentively for the appropriate time to sow the seed of the call. Whenever he perceives that an opportunity to achieve his purpose has arisen, he must try without delay to make use of it. The best example of this is found in the life of Joseph, peace be upon him:وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ(36)قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ(37)وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ(38)يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ(39)مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ(40)يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ“Two young men entered the prison with him. One of them said, ‘I dreamt that I was pressing wine,’ and the other said, ‘I dreamt that I was carrying bread on my head, from which birds were eating. Tell us its interpretation; indeed, we see you as one of the righteous.’ Joseph said, ‘Before the food you are given arrives, I will tell you the interpretation of your dreams. This is part of what my Lord has taught me. Indeed, I have abandoned the religion of those who do not believe in Allah and deny the Hereafter. I follow the religion of my forefathers, Abraham, Isaac, and Jacob. It is not for us to associate anything with Allah. This is from Allah’s grace upon us and upon all people, but most people are not grateful. O my two prison companions, are many separate lords better, or Allah, the One, the Supreme? You worship nothing besides Him except names which you and your forefathers have named; Allah has sent down no authority for them. Judgment belongs only to Allah. He has commanded that you worship none but Him. That is the upright religion, but most people do not know. O my two prison companions, one of you will give wine to his master, while the other will be crucified, and the birds will eat from his head. The matter about which you both sought a ruling has been decided.’” (Surah Yusuf: 36–41)

Let us glance at this and bring the complete picture of the event before our mind’s eye. Two men were imprisoned with Joseph, peace be upon him. Both had dreams, and they became eager to know their interpretations. Among all the people in the prison, Joseph alone appeared to them as someone to whom they could come for this purpose. Therefore, with feelings of hope and respect, they disclosed their dreams to him. Joseph, peace be upon him, did not simply interpret their dreams and dismiss them, nor did he exploit their confidence to impress them with his personal excellence and secure a personal benefit. Rather, he considered their attraction an opportunity and presented the call to religion to them in a way that was able to find a place in their hearts.

At the same time, he presented religion in such a manner that it seemed to enter the conversation incidentally. He did not deliberately create an opportunity to speak about it. This event teaches us an important truth: just as a farmer waits patiently for rain before sowing seed, the caller to the truth must observe his surroundings and watch for the moment when attraction toward him arises in someone’s heart, providing a favorable season for sowing the seed of his call.

It also teaches us that if, by Allah’s grace, someone receives such an opportunity, it must not be wasted, nor may it be used for any purpose other than the noble purpose of the call. When such an opportunity falls into the hands of a selfish person, he tries to turn it into a means of securing his personal interests instead of using it for the work of calling people. In the present age, our scholars and spiritual leaders are generally afflicted with this disease. When they see someone attracted toward them, they feel great joy. But the nature of their joy differs from the joy of Joseph, peace be upon him. Their joy may rather be compared to that of a spider. The spider spreads its web around itself and waits for a fly to arrive. When it sees a fly approaching, it begins to dance in delight—a plump, fresh prey has come within its grasp.

Ninth principle: Every caller to the truth must consider the ability and level of the person being invited when presenting discussion and arguments. The manner and language used to invite intellectuals will differ from those used with ordinary people. It is not appropriate for a caller to the truth, merely assuming that complete truth is with him, to lump all groups who do not possess complete truth into one category and denounce them indiscriminately. Rather, it is his duty to assess each group correctly, place it at the level corresponding to its worth, and present the call to it accordingly. For example, the Qur’an gives the following guidance for presenting the call to the People of the Book:وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ“Do not argue with the People of the Book except in the best manner, except with those among them who commit injustice. Say, ‘We believe in what has been revealed to us and what has been revealed to you. Our God and your God is One, and we are devoted to Him.’” (Surah al-‘Ankabut: 46)

Here the best manner in which discussion and debate with the People of the Book may be conducted is also explained. It is to acknowledge the aspects in which they are equal to you in status, and the matters in which they and you share common ground. Then, instead of hatred and hostility arising between them and you, friendship and love will arise, and nearness will replace distance. Thereafter, they should be asked to agree with us regarding the things that necessarily follow from these acknowledged truths.

The psychological effect of this method of calling on the person being invited will be that when he sees that the caller does not consider himself something extraordinary and does not present his call as an entirely new invention, but acknowledges whatever portion of the truth is already present in it, he will begin to reflect on the matter. If he is not stubborn, obstinate, and disobedient, he may even accept the call. If this is not done, and intellectuals and the People of the Book are addressed in the same manner as the ignorant and uneducated, those who claim, like the caller, to possess knowledge, wisdom, and a heavenly scripture will naturally feel that their honor has been wounded. This will create a serious obstacle to accepting the truth.

Tenth principle: If the caller to the truth senses disobedience, inflexibility, and obstinacy in the person being invited, he should not create any opportunity on his own part for this condition to increase. Rather, he should make every effort to avoid it. Even if the person opposes one of the caller’s arguments in a manner that is evidently nothing more than quarrelsomeness, the caller should not pursue that argument and offer further arguments in its support. Instead, he should adopt the strategy of presenting the truth to him from another angle, so that he does not get an opportunity to display his obstinacy. If he has the ability to accept the truth, he may then accept it. If he is merely obstinate, at least he will be left perplexed and will not have the opportunity for debate and quarrelling. The Qur’an mentions a debate between Abraham, peace be upon him, and a king. It is the finest example in this regard:أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ“Have you not seen the one who argued with Abraham about his Lord because Allah had granted him kingship? When Abraham said, ‘My Lord is the One who gives life and causes death,’ he replied, ‘I give life and cause death.’ Abraham said, ‘Allah brings the sun from the east, so bring it from the west.’ Thus the disbeliever was confounded. Allah does not guide the wrongdoing people.” (Surah al-Baqarah: 258)

The argument presented by Abraham, peace be upon him, was not harmed in the least by the opponent’s objection. If he had wished, he could have said much more afterward. But after assessing the psychological condition of the person being invited, had he continued speaking, it would have been entirely contrary to the method taught by the Qur’an:ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ“Call to the way of your Lord with wisdom and good instruction, and debate with them in the best manner.” (Surah al-Nahl: 125)

১১

The Training Method of the Prophets

No call to the Truth in the world can achieve success unless it is accompanied by an organized and permanent training programme. Such a training programme is necessary for every kind of movement, but in the case of a call to the Truth it is an inseparable part of it. The call to the Truth cannot even be imagined without a training programme. This revolution does not affect only one aspect of life; rather, it illuminates all its apparent and hidden aspects with a new light. This movement does not arise merely to demand a partial change; rather, it presents an entirely new mould and plan for our individual and collective lives. Therefore, its very nature requires that, just as this movement advances according to a particular sequence, it must also have a fully balanced training programme following a corresponding sequence. This is no less important than the primary call. Indeed, it would not be an exaggeration to say that training is even somewhat more important than the primary call. For it is through this training that a call takes root in people’s hearts; then it develops gradually; then it becomes adorned with flowers and fruit. Finally, one day, through its benefits and goodness, it fills the whole society.

The work of a caller to the Truth can properly be illustrated through the work of a farmer. Just as a farmer cannot fulfil his purpose merely by scattering some seeds in a field, so the work of a caller to the Truth cannot be completed merely by making people listen to some sermons and admonitions. Rather, to fulfil his purpose, he must maintain a deep connection with the call that has permeated his own being—just as a conscientious farmer remains connected with his seeds. He always watches to ensure that the seedlings take root in the soil, that they are watered at the proper time, that they remain safe from adverse seasons, that weeds do not obstruct their growth, and that they are protected from attacks by insects, animals, and birds. In attending to these matters, he sacrifices the sleep of his nights and the comfort of his days. He continues working tirelessly, remaining occupied with caring for the crops. Then, at a certain time, he receives the fruit of his own labour. Similarly, a caller to the Truth eventually sees his call adorned with flowers and fruit when he possesses the courage and ability to endure, alongside the call, the arduous and prolonged practice of training. Otherwise, just as seed sown by a lazy farmer is destroyed by adverse soil and weather conditions and by attacks from animals, birds, and insects, the call of a preacher may likewise turn into a futile cry in the wilderness.

If one reflects deeply on the methods of the Prophets in calling people and training them, one finds certain fundamental principles for organizational training. Here we shall mention some of the important ones.

The First Principle of Organizational Training

The foremost and most important principle of organizational training is that the caller must refrain from haste in the work of calling people and training them. He must always observe whether the nourishment provided through education and training has been properly digested and has become part of the people’s thought and conduct. If more nourishment is given without correctly assessing this, the result will appear in the form of stomach disorder and indigestion. Anyone who has studied the history of callers to the Truth knows that there may be various reasons why every caller to the Truth becomes hasty in the matter of the call.

Those who have accepted the call have only just become acquainted with the taste of the Truth. This new acquaintance creates such enthusiasm for the Truth within them that the continuous training programme seems extremely difficult to them. They become so absorbed in their eagerness for the Truth that they cannot properly assess even their own hunger and digestive capacity, nor are they prepared to take into account the weakness of other weak members of the organization. They estimate themselves to be greater than their actual standing and estimate their companions to be greater than their actual capabilities. Consequently, they are constantly asking: Is there anything more?

Besides these, there is another group that is still identified as opposed to the call. They are always searching for the weak points of the call. If they find no opportunity to interfere in the programme presented to them, they raise the demand: Present your complete plan. Their sole purpose is that, if nothing is immediately presented in response to their demand, they will have the opportunity to proclaim before the people that this is a purposeless and aimless group. It has no specific destination and no clear and complete programme for reaching that destination. And if something is presented, they try to create an opening in it if they cannot find any existing gap.

Moreover, a true caller to the Truth possesses an intense longing for the Truth. It is so powerful that, had the wisdom granted by Allah not supported him, he would have violated all the limits and conditions of patience, waiting, continuity, and training. When the two aforementioned demands excite this eagerness, it often happens that the caller deviates from the path of adopting the middle course. Yet adopting this middle course is essential for the success of his purpose and for the sound training of the organization. Although true love for the Truth demands that a person have a hunger for the Truth like that of a greedy man—a hunger that keeps him restless, makes him impatient, and compels him to hurry—the demands of organizational training are no less important than the demands of reverence for and love of the Truth. Therefore, a caller must maintain the proper balance between these two things. If the demand of the first impels him to hurry, the demand of the second must compel him to wait. If eagerness to call people to the Truth and enthusiasm for its support compel him not to leave interested people thirsty in their eagerness, and not to stop until conclusive proof has been presented before those who obstruct the path of the religion, then, recognizing the importance of training, he must not pour into the vessel more water than it can contain.

If it ever happens that the emotion connected with the first matter becomes so powerful that full attention cannot be given to the second, then a defect remains in the organization’s training whose remedy later becomes impossible. Through this opening, Satan enters the organization and produces eggs and offspring, and the entire community comes under the influence of the disorder and corruption he spreads. We find the saddest example of this in the history of the Children of Israel. When Moses, peace be upon him, left Egypt and reached the Sinai valley, Allah took him to Mount Tur to inform him of the commands of the Shariah and appointed a particular day for this purpose. Moses, peace be upon him, reached Mount Tur before the appointed day. The eagerness within him to learn Allah’s commands and attain His pleasure was, firstly, so intense that, after receiving the indication from Allah, it was difficult for him to follow the appointed time and date. Secondly, this eagerness may also have been further stimulated by the successive demands being raised by his people. Although this was a very lofty and praiseworthy emotion, his reaching the mountain before the appointed time also proved, from another perspective, that he was extremely restless and anxious to learn Allah’s commands.

However, there was another aspect of this matter to which objection could be raised—an aspect that had not occurred to Moses, peace be upon him. Instead of calling him immediately, Allah had appointed a specific period for him. Through this, Allah intended that Moses should spend this interval in training his people and firmly establish in their hearts the fundamental principles they had been taught. Then, even after facing severe trials and dangers, they would be able to preserve their faith and Islam.

But the eagerness to learn still more commands from Allah became so dominant over him that his awareness of the importance of training was defeated by it. The consequence was that the enemies of Allah’s religion took full advantage of his absence and the weakness of his people, and caused a large part of the nation to become engaged in worshipping the calf. During this wrongdoing, Allah placed the responsibility upon the haste of Moses, peace be upon him. Although he had been occupied with the work of education, training, and calling people, this haste was deemed a cause of negligence regarding the responsibility of training. Thus, the Noble Qur’an mentions his haste and its consequence in the following words:

“And why have you come ahead of your people, O Moses, leaving them behind before the appointed time?” He said, “They are following in my footsteps. And I have hastened to You, my Lord, so that You may be pleased.” He said, “Very well, then listen! We have tested your people after you, and the Samaritan has led them astray.” —(Surah Ta-Ha: 83–85)
وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَى () قَالَ هُمْ أُولَاءِ عَلَى أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى () قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّIt is learned from this verse that just as it is the obligatory duty of a caller to inform the people about Allah’s commands and laws, it is likewise his obligatory duty to train them with full seriousness and foresight. Then the teachings of the religion will become so firmly rooted in their thoughts and practical lives that they will be able to remain steadfast upon them even when confronted with severe trials. The example of the caller who focuses only on education and training, and becomes so strongly attracted to this work that he cannot fulfill the patience and composure required for training, is that of an impatient victorious army that rushes forward into conquered territory without thinking of consolidating its position. The only possible result of such haste is that rebellion will spread through the region like a wildfire.
In Surah Ta-Ha, by presenting this instructive example of the people of Moses (peace be upon him), Allah Almighty warned the Prophet (peace and blessings of Allah be upon him) against the haste that existed in him in his eagerness to receive Allah’s commands. The Messenger of Allah (peace and blessings of Allah be upon him), because of his natural eagerness for knowledge and his concern for the haste of his people, wished that Allah’s revelation would descend quickly. Thus he could satisfy his eagerness to acquire knowledge and fulfill the demand of his people. Therefore, when revelation descended, he would hasten to memorize it, like an enthusiastic student, out of excessive eagerness. Allah Almighty warned him in various places in the Noble Qur’an not to hasten to have the whole Qur’an revealed before the period fixed for the completion of revelation. This respite and interval were being given to strengthen your heart and train your people. In this way, you would be able to absorb what was being taught to you, and your people would also acquire the capacity to accept it.
وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا(114)وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا“Do not hasten concerning the Qur’an until its revelation to you has been completed. [Rather,] continue to pray: O my Lord, increase me in knowledge. Before this, We had entrusted Adam with a responsibility, but he forgot it, and We found no firmness of resolve in him.” —(Surah Ta-Ha: 114–115)
The concluding portion of this verse clearly highlights refraining from haste and the importance of training. It states that human beings possess an innate weakness: their resolve becomes weak before their hopes, desires, and eagerness. Therefore, it is necessary to train them properly so that full awareness and feeling may be created within them regarding the responsibility entrusted to them. Then they will be able to remain steadfast even when confronted with trials.
In accordance with the requirements of this training, the Noble Qur’an was revealed gradually. The impatient opponents objected to this, saying: If the Noble Qur’an is the Book of Allah, why is it being revealed little by little? Allah’s knowledge encompasses everything in the present and the future; He does not need to deliberate, conduct experiments, or consider any comprehensive benefit. Then why does He not reveal the entire Qur’an at one time? Thus, they claimed, it is clearly proven that this is merely a book composed by Muhammad (peace and blessings of Allah be upon him). After thinking, striving, and practicing, he presents whatever amount he is able to produce.
Naturally, this objection affected many Muslims as well, and it was extremely painful even for the pure heart of the Prophet (peace and blessings of Allah be upon him). But Allah Almighty gave no importance to the objections of the opponents, nor to the pain caused to the Prophet (peace and blessings of Allah be upon him) and his Companions by the accusations of fault-finders and their natural eagerness for knowledge. Rather, He said: The demand of training you and your Companions is that My commands be revealed gradually and continuously. Then your heart will become fully strengthened to bear them, and both the strong and the weak members of the community will be able to accept them properly. If you hasten, weakness will remain within your community. Just as the Samaritan led the Children of Israel astray, a Samaritan may arise among your community and cast them into error.
The Companions and those who came after them observed precisely this same gradual order in learning and teaching the Qur’an. Its overall benefit was that those who learned it would learn it in such a way that it would become firmly embedded in their minds and their practical lives would be colored by it. This could happen only if Qur’anic knowledge were given to people gradually, little by little, while they were simultaneously trained according to that knowledge. It is therefore narrated from Hazrat Abdullah ibn Mas‘ud (may Allah be pleased with him) that he said, (Arabic****************************)
“Whenever one of us learned ten verses of the Qur’an, he would not proceed further until he had understood their meaning and molded his practical life accordingly.”
The Second Principle
The second principle of organizational training is that the caller should pay more attention to quality than to numbers. Sometimes the desire to search for the ‘lost sheep’ becomes so dominant over the caller that he becomes inattentive to the sheep in the flock. The result of this neglect is that while he searches through fields and forests for the lost sheep, the sheep in the flock either begin to die from lack of food or a wolf enters the enclosure and mauls them. This desire to neglect one’s own people and make outsiders one’s own arises in the caller to the truth from an entirely good impulse. His enthusiasm for propagation becomes so powerful that his sense of responsibility for training is either defeated before it or at least pushed into the background. He begins to place greater emphasis on making those who are rebellious against God and disobedient first become people who utter Allah’s name, while their training and reform can take place later.
Outwardly this is a good intention, but if considered deeply, it becomes clear that the fundamental reason for giving numerical superiority priority over quality lies here. Going further, this mistaken outlook develops until people become completely satisfied with statistics of heads instead of the condition of hearts. To protect callers from this error, the Noble Qur’an teaches them that their desire to call and win over people unfamiliar with the call of truth should not become so intense that the rights of those who have accepted the call are neglected—those who are now awaiting training and purification and feel their need for them.
لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ
“Do not direct your eyes toward the worldly possessions We have given to some groups among them [the unbelievers], nor grieve over their rejection and denial; rather, take the believers under the shade of your kindness.” —(Surah al-Hijr: 88)
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا
“And keep yourself steadfast in the company of those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes turn away from them, desiring the adornment of the life of this world.” —(Surah al-Kahf: 28)
عَبَسَ وَتَوَلَّى () أَنْ جَاءَهُ الْأَعْمَى () وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى () أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى () أَمَّا مَنِ اسْتَغْنَى () فَأَنْتَ لَهُ تَصَدَّى
“He frowned and turned away because the blind man came to him. And what could make you know? Perhaps he might purify himself, or take heed and the reminder benefit him. But as for the one who turns away, you pursue him.” —(Surah ‘Abasa: 1–6)
All the verses mentioned above provide the caller with the guidance that although those who have accepted the call may be few in number and ordinary in status, the time that ought to be spent training them should not be wasted pursuing influential people. Although there may be a possibility that the influence of such people could benefit the call, they are intoxicated with pride and arrogance and displeased with the call.
The Third Principle
The third principle of organizational training is that no department of the organization should deviate from the principles upon which it is founded, nor create an opportunity for the disease of rebellion against them to spread. If such disorder is seen to be emerging, it is the duty of the organization’s directors and officials to think of uprooting it before it spreads. In fulfilling this duty, no interest, generosity, threat, or anyone’s affection should be allowed to become an obstacle. The slightest negligence in this matter can cause immense harm. For example, taking advantage of such minor negligence, a large portion of the people of Moses (peace be upon him) became involved in worshipping the calf instead of worshipping Allah. To uproot this kind of disorder, it is not enough for the organization’s leaders merely to be strong-hearted; there is no harm in their being somewhat stern as well. Then they can mercilessly tear out this disorder by its roots and cast it away.
When Hazrat Moses (peace be upon him) learned that the mischief of polytheism had spread among his people, he returned from Mount Tur and first severely rebuked those who had been entrusted with supervising the people in his absence and whose leniency and generosity had allowed this calamity to spread. Then he had the actual criminals killed by members of their own tribes, so that it would become clear to everyone that those who spread such disorder within the organization could not expect help or sympathy even from their blood relatives. In addition, he smashed the idol made by the Samaritan so completely that not even a trace of the mischief would remain among the people. He inflicted on the Samaritan an exemplary punishment that remained a chain around his neck for the rest of his life.
To keep the organization free from such calamities, Islam has prescribed that when deviation from the organizational principles is found in any individual, the entire organization must attempt to resist and reform him. If the organization fails to do so and allows people to do whatever they wish, the evil consequences of their crimes will not remain confined to them. Rather, both the sinful and the pious members of the organization will share in them. The Prophet (peace and blessings of Allah be upon him) explained this meaning through the example of a sea vessel. If a passenger tries to make a hole in the bottom of the vessel and the other passengers do not stop him, the inevitable result will be that the vessel will sink and everyone will suffer the punishment for one person’s wrongdoing. Similarly, if an organization treats the wrongdoers within it with excessive leniency, the inevitable result is that the entire organization will fall victim to the danger they bring upon it. The Noble Qur’an warns of this danger in the following words:
وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
“Beware of a calamity whose evil consequence will not be confined exclusively to those among you who have committed wrongdoing. And know that Allah is severe in punishment.” —(Surah al-Anfal: 25)
To fulfill this obligation, the method of action will vary according to the different stages of the organization. But under no circumstances can the organization be absolved of responsibility for the fundamental obligation.
At the initial stage, when the organization has no political power or influence, its character itself continues to separate from within it those who violate its principles. First, it does not admit people who are not thoroughly imbued with its color. If such inert people somehow enter the organization, they cannot endure within this system, just as a fly that enters the stomach of a healthy person cannot remain there for long. If, even at the initial stage, people who violate an organization’s principles can be freely nurtured within it, this means that the organization has developed no character and will very quickly fall victim to fragmentation.
At the second stage, when the organization has acquired political power, the political institution of the organization strives to prevent elements that create disorder from being born or infiltrating within it. To resist them, it uses the ordinary means of propagation and training and, if necessary, also uses force. If this political institution fulfills its responsibility with full awareness, the entire organization remains free of responsibility. But, God forbid, if this institution goes astray, it is the duty of the entire organization to advance under the banner of ‘enjoining the right and forbidding the wrong’ (establishing justice and resisting wrongdoing) for its reform, and not sleep peacefully until it is corrected. Those calling for this reform must not be satisfied merely with raising a voice for reform; rather, by expressing anger and hatred toward the offenders’ conduct, they must also dissociate themselves from this crime.
The Fourth Principle
The fourth principle of organizational training is that, during the initial stage of the call, people should be urged as far as possible to remain connected with the central center of instruction and propagation, and the means for this should be arranged. At the stage when the organization’s character is merely taking shape, a suitable environment and direct connection with the central center are the most necessary things for proper training. If these two things are neglected at this stage, very few members will be produced who are so strong intellectually and morally that they can imbue themselves with this color and also imbue others with it. Instead, many people will emerge whose attachment to the call is so superficial that it disappears as soon as they pass through one difficult trial. Such people are not intellectually mature enough to create the correct consciousness of the call in others, nor are they strong enough in their conduct to continue their propagation in favorable or adverse circumstances. The result is that as long as an influential personality is present, the call remains active among the people. But as soon as he disappears, all the commotion dies down.
The command of migration given in Islam contained many wisdoms. One major wisdom was that all Muslims could benefit by coming directly into the presence of the Prophet (peace and blessings of Allah be upon him), and that, by living in a favorable environment, the color of Islam would properly spread over them. The demand of the call is that talented and righteous people from every region should come to the center of the call and training, and after acquiring knowledge of the religion, inform the people of their own regions about the religion when they return.
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
“It was not possible for all the believers to go forth [for knowledge]. So why did not a group from each section go forth to gain deep understanding of the religion and warn their people when they returned to them, so that they might adopt the path of God-consciousness?” —(Surah al-Tawbah: 122)
The Fifth Principle
The fifth principle of organizational training is that, whenever the organization faces an opportunity for testing, full attention must be paid to its mistakes, shortcomings, and inertia. When the moment of trial has passed and the opportunity to breathe freely has arrived, every mistake and shortcoming must be reviewed impartially. The doctrinal stagnation indicated by this intellectual weakness must be clearly placed before the people. At first, this review should be addressed generally. Its benefit will be that each person can be warned in his own place by this review and, if his nature is capable of reform, can also benefit from it. If, at the first stage, only the wrongdoers are specifically named and rebuked, they develop a sense of humiliation. As a result, instead of creating a condition for their reform, it produces an attitude of stubbornness and obstinacy. However, when repeated investigation establishes that a group violates the organization’s principles not merely because of some mental complication or by circumstance, but deliberately makes hypocrisy its habitual policy, they must be directly warned about their mistakes and the approach of secrecy and sympathy must be changed. This will be their final warning. If even then they do not reform themselves, it is the organization’s duty to remove such people from within it.
The Messenger of Allah (peace and blessings of Allah be upon him) adopted this method concerning the hypocrites, and from the standpoint of organizational training it accords with reason and human nature. Anyone who keeps his attention fixed upon the Noble Qur’an knows that the Battle of Badr was the first opportunity for testing in Islamic history. It was in this battle that it became clear that a number of hypocrites were concealed within the organization. After the circumstances of the battle had passed, the Noble Qur’an severely criticized the actions of these people. Evidence of this can be found in Surah al-Anfal. However, at that time they were neither directly addressed and rebuked by name nor expelled from the organization. Thereafter, these people continued to display their weakness at every trial. Yet apart from general criticism and admonition, the Noble Qur’an did not directly strike at them. This state continued until near the time of the Battle of Tabuk. But when the evidence against these people became conclusive and it was fully proven that their wrongdoing and arrogance were not the result of ignorance or a temporary defeated attitude, but that they were doing whatever they did knowingly and deliberately, they were removed and expelled from the organization. 12

The Responsibilities and Duties of the Caller to the Truth

Whether he is a caller to the truth or a caller to falsehood, Allah Most High has granted neither of them any power beyond calling and inspiring. No prophet had the power to instill guidance in anyone’s heart, nor does Satan have the power to force anyone onto the path of misguidance. Each of them has only this much power: to call Allah’s creation toward his respective path. Whether the person being called adopts guidance or misguidance depends on that person’s own choice and on Allah’s special grace and facilitation. Allah Most High has established a rule concerning this grace and facilitation. According to this rule, He grants His servants of sound nature who desire guidance the ability to follow the path of the prophets, and grants servants of crooked disposition who prefer misguidance the ease of following Satan’s path. Through the following verses, this truth was presented before the Prophet, peace and blessings be upon him:إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ“You cannot guide whom you wish; rather, Allah guides whom He wills. No matter how earnestly you desire it, most people will not believe.” —(Surah al-Qasas: 56)إِنْ تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ وَمَا لَهُمْ مِنْ نَاصِرِينَ“If you are eager for their guidance, then know that Allah does not guide those whom He leads astray, and they will have no helper.” —(Surah al-Nahl: 37)كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ“This is a Book We have revealed to you so that, by the permission of their Lord, you may bring people out of darkness into light.” —(Surah Ibrahim: 1)إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ“Indeed, you will have no authority over My servants, except over those of the deviated who follow you.” —(Surah al-Hijr: 42)وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ“You had no authority over you. I merely called you, and you responded to my call. So do not reproach me now; rather, reproach your own selves.” —(Surah Ibrahim: 22)

In light of this reality, a caller to the truth does not concern himself with whether people are listening attentively to his call—and he should not concern himself with it. He does not worry about whether the age is favorable for his call, nor does he need to worry about it. Regarding whether people accept or reject the call, the success or failure of his own efforts, and the outcome of the call to truth, he once and for all reaches a firm conviction: it is his duty to call people toward the purpose that he believes to be true and considers equally beneficial for the whole world. After reaching this decision, he does not become distressed by wondering whether people are accepting his call and fulfilling their duty, or whether Allah Most High will spread this call throughout the world.

As for people accepting or rejecting the call, whether they respond to his invitation or not, his own responsibility remains fully in force in both cases. If they accept his call, the path to success and salvation in this world and the Hereafter will open for them, and he will receive from Allah the reward for fulfilling his responsibility and conveying the call. If they do not accept the call, then through it Allah’s decisive proof will be completed against the people, and the caller will be declared free of responsibility—that is, he will have fulfilled the duty incumbent upon him. The Qur’an mentions the response of a group of callers to the truth. They had been discouraged from presenting their call before people who were in no way willing to accept it. This response clearly explains the nature of the caller’s responsibility: whether people accept his call or not, his responsibility in both cases is to continue calling. If people accept it, they will receive guidance; and if they do not accept it, he will be deemed free of responsibility before Allah.وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ“When a group among them said to the other group, ‘Why do you admonish people whom Allah will either destroy or punish with a severe punishment?’ They replied, ‘As an excuse before your Lord, and perhaps they may become God-fearing.’” —(Surah al-A‘raf: 164)

As for Allah Most High’s help and support, it is sufficient to say only this: when Allah Most High has made the truth clear to a person, this creates in his heart the certainty that if he advances with the resolve to call people to this truth, to have them accept it, and to call toward it and spread it throughout the world, Allah Most High will surely help him in this work. Regarding a Merciful and Gracious Lord, he can never suspect that the path which He has declared to be the straight and easy path is impossible to follow, or that the way of life which He has described as the natural way of life is so complicated and so impossible to practice that people will never accept it. Similarly, a just caller cannot suspect his Kind Lord of imposing a responsibility upon him and commanding, ‘This is what you must do; your salvation and My favor lie in doing it,’ and then, when he begins the task and difficulties arise before him, abandoning him helpless and providing him no assistance.

Every caller possesses this good opinion and trust in Allah Most High: that following the path He has shown is not difficult, that the way of life He has given is not complicated, that practicing it is not difficult, that He will not abandon him helpless, and that he will certainly receive His help. When opponents begin creating obstacles in his path and it appears outwardly that the work can no longer advance, this trust gives strength and enthusiasm to his heart: when Allah Most High Himself points toward a path and declares, ‘This is the true path,’ the traveler on that path will certainly reach the desired destination. However difficult the obstacles along the way, Allah’s help will ultimately come. Such is the relationship of the callers to the truth with Allah Most High and their trust in Him. This is expressed in the following verse of Surah Ibrahim:وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَى مَا آذَيْتُمُونَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ“Why should we not rely upon Allah, when He has guided us to our paths? We will surely be patient with whatever harm you inflict upon us. And upon Allah let those who rely place their reliance.” (Verse: 12)

Sometimes a caller makes the mistake of defining the limits of his responsibility incorrectly. He begins to think that his responsibility is not limited to conveying the truth properly to people; rather, it extends to making people accept the truth. One inevitable consequence of this error is that, instead of presenting the pure truth, the caller develops an inclination to compromise with the false beliefs and ideas of his opponents. Secondly, by taking an erroneous responsibility upon himself, he throws his life into difficult anxieties and complications. To protect people from this kind of error, the Qur’an has provided detailed guidance, for example:وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَلَكِنْ ذِكْرَى لَعَلَّهُمْ يَتَّقُونَ“Those who are mindful of Allah are not responsible in any way for their account. Their duty is only to admonish them, so that they may refrain from erroneous principles and conduct.” —(Surah al-An‘am: 69)اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ لَا إِلَهَ إِلَّا هُوَ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ(106)وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ“Follow what has been revealed to you from your Lord. There is no deity except Him. Do not distress yourself on account of the polytheists. Had Allah willed, He could have arranged matters so that We had not appointed you as a guardian over them (so that they could commit no error). And you are not responsible for them (such that their believing would fall upon you).” —(Surah al-An‘am: 107, 107)فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ“Your duty is only to convey fully; taking account is My responsibility.” (Surah al-Ra‘d: 40)طه () مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى () إِلَّا تَذْكِرَةً لِمَنْ يَخْشَى“Ta Ha. We have not revealed the Qur’an to you so that you would cast your life into hardship. It is only a reminder for those who fear Allah.” —(Surah Ta Ha: 1–3)

In the present age, those who sit with their hands folded after witnessing the worldwide triumph of forces rebellious against God and see no opportunity for conveying the call—or, seeing no prospect of the call spreading, become engaged in propagating falsehood—are immersed in the error mentioned above. If it were made clear to these people that whether or not the truth is clarified to others, and whether or not this call achieves broad acceptance, is not their concern but a matter belonging to Allah Most High, they would not become entangled in the complications of possibility and impossibility, nor would they take upon their shoulders the responsibility of propagating falsehood. Rather, they would propagate the truth as far as they were able and hope in Allah Most High, knowing that since He Himself loves the truth and loves what is good, He will surely cause the truth to spread.

But they wanted to take Allah Most High’s responsibility upon their own shoulders along with their own burden. When they realized that this was an extremely heavy burden, impossible for them to carry, they were compelled to declare that, whatever the case, the system full of goodness and blessing is the one presented by Islam—but since establishing it broadly in the present age is impossible, there is no alternative but to propagate and accept an un-Islamic system.

Misguidance is hidden within this very idea. It is unnecessary, and there is no opportunity here, to disclose all of this. We do, however, wish to point to one matter. These people knowingly abandoned the path of truth and adopted the path of falsehood, becoming victims of the idea that by following this path they could easily reach their intended goal. Yet even if success comes through this path—what they regard as success—it can come only by Allah’s command, not through their own efforts and planning. Instead of being led along an erroneous path and waiting for Allah to grant them an opportunity, would it not have been better for them to follow the path of truth themselves, call others to follow it, and wait for grace and success from Allah?

They were unable to define correctly the limits of their responsibilities and duties as callers to the truth. This serious error directed all their efforts and exertions onto a completely misguided path. They did not regard their sole duty as conveying to people, without any alteration, addition, or restriction, the truth to which Allah Most High had guided them; rather, they also made it their responsibility to turn people into followers of the truth. When this task seemed difficult to them, they abandoned the truth and accepted falsehood instead. This erroneous step inevitably diverts a caller from the path of the Merciful Allah and places him upon Satan’s path. He then ceases to be merely a caller and appears instead as a claimant who interferes in Allah’s rights and presents a new religious doctrine.

If a caller were properly aware of his own position, it could never be expected of him that he would sit despondent and doubtful or begin propagating falsehood instead of the truth. Nevertheless, he must keep a vigilant watch over himself so that, under the idea that his responsibility is limited merely to propagation, a reckless and frivolous attitude does not arise in him. To protect himself from this, he must always keep the caller’s responsibilities and duties before his eyes. If he fails to remain mindful of this, he risks being seized before Allah on the charge that he did not fulfill the obligations of conveying and bearing witness in the manner prescribed.

Regarding the noble prophets, it may be said that their awareness of the responsibility of messengership was so powerful that they often forgot even their own necessary rest. They would not even remember their own dignity and honor or that of their call. Rather, their extraordinary preoccupation gave the impression that they considered themselves responsible for the disbelief and faith of the people. Allah Most High reproached His prophets for this kind of preoccupation in a manner befitting His affection. We have already mentioned several examples of it. Avoiding this kind of preoccupation and excess should be a characteristic of every caller to the truth.
13

Opponents of the Call to Truth

Every call to the truth has to face three kinds of opponents:
1. The implacable enemy
2. The wait-and-see group
3. The heedless
The qualities and mental conditions of each of these classes differ from one another. For this reason, an experienced physician must deal with each of them in an entirely different manner. The success of the da’wah depends to a considerable extent on this difference in treatment. If a caller is unable to identify these different classes and remains unaware of their particular behavior and tendencies, there can be little hope that his da’wah will succeed. In view of the importance of the matter, we shall discuss in detail the distinctive characteristics and tendencies of each of these classes of opponents.

1. The Implacable Enemy

By an implacable enemy are meant those who, as soon as they perceive the nature and influence of the da’wah, enter the field determined to oppose it. Various kinds of conduct may be found in their opposition, but three are fundamental: (1) brutal hostility, (2) pride, hatred and rancor, and (3) concern for personal interests. In terms of their forwardness in opposing the truth, these three attitudes belong to the same category; but in terms of their inner nature they are completely different.

The disease of brutal hostility is basically the result of wholehearted attachment and affinity to the jāhilī system. Those who are devoted and loyal servants of the jāhilī system of their age are generally afflicted with this disease. When such people see that a call has arisen which seeks to tear apart the system under their leadership and establish a new system in its place, excitement arises among them. They see in it the political and economic ruin of their nation. They see that this new call is creating division within their tribe and breaking apart the organization they have built. They also realize that this da’wah is completely opposed to the familiar ways of their forefathers and the ancient politics. For this reason, their hearts become distressed by it.

All this combines to produce in them intense anguish and tremendous agitation against the caller and the call, and they become ready to fight against it with all their strength and even to give their lives. But since their opposition is based to a great extent on national loyalty, it contains relatively little baseness, vileness or degradation. It is a manly opposition. It does contain fervor, but that fervor is not devoid of courtesy, civility and nobility. In the case of this kind of opposition, once misunderstandings are removed, the possibility remains that opposition may turn into love and affection. If that happens, this love too may take the form of an irresistible love as powerful as their passionate, unyielding opposition.

The finest examples of this in the history of the Islamic da’wah are the opposition of Abu Jahl and that of Umar, may Allah be pleased with him. Everyone knows how actively Abu Jahl opposed the Islamic da’wah until his last breath. Yet, despite this extreme hostility, he never tried to level any vile accusation against the Messenger of Allah, peace and blessings be upon him. When the Messenger went out to carry on the da’wah, Abu Jahl would follow him like a shadow, driven by the fervor of his opposition, so that no one could listen to him. But when he opposed him, his manner was such that he would say: “O Muhammad! I am not saying that you are telling a lie. But your da’wah is contrary to the way of our forefathers.” He was especially angry because the da’wah was tearing apart the unity of Quraysh. The gravest accusation brought against the Messenger of Allah was that he had separated sons from their fathers and brothers from their brothers and made them enemies of one another.

Thus, when he saw at the Battle of Badr that the Islamic da’wah had arrayed Quraysh against Quraysh, he prayed to Allah with complete emotion:
(Arabic**********)
“O Allah! Tomorrow, defeat the one among us who has severed the ties of kinship most and who has introduced this innovation.”

Although this prayer was steeped in the poison of jāhilī hostility, the aspect of Abu Jahl’s courtesy and nationalism that appeared in it cannot be denied. However active such opponents may be in opposing the da’wah, a certain beauty of love for their own people is conspicuous in them. For this reason, in the eyes of the caller to the truth they possess a special honor. They always hope in their hearts that this quality of theirs may be used in the service of the truth instead of falsehood. Thus, among all the opponents of the Islamic da’wah, the Messenger of Allah specifically prayed for Abu Jahl and Umar, may Allah be pleased with him, to accept Islam, so that their acceptance of Islam might give strength and prestige to the Islamic da’wah.

That prayer was answered in the case of Umar, may Allah be pleased with him. Every student of Islamic history knows that, as soon as he accepted Islam, the situation suddenly changed. Before accepting Islam, he had opposed Islam and the Muslims with tremendous enthusiasm, activity, strength and hostility; after accepting Islam, he began to devote his life to Islam with even greater determination and courage. As soon as his jāhilī hatred took on the color of Islam, friend and foe alike sensed that a believing man possessing the strength of a lion had now entered the ranks of Islam.

The conduct of Umar, may Allah be pleased with him, possessed the beauty that can serve as the leaven for all the finest qualities of humanity. But this beauty had been buried beneath countless jāhilī ideas. When, through the friction of the da’wah of the Prophet, peace and blessings be upon him, the rubbish of those false ideas was removed, it emerged from beneath as pure gold. In the end, its brilliance dazzled the eyes of the world.

Umar’s relationship with the jāhilī system of his age was not based on selfishness. Rather, until he accepted Islam, he considered that system to be the truth. He regarded it as the inheritance of his honored forefathers and saw the permanence of his nation’s honor and dignity in it. For these reasons, he considered it his religious and national duty to take the followers of that system as his friends and identify its opponents as his enemies. But when it became clear to him that what he had understood was not true, and that the truth lay in the opposite direction, he devoted to the service and support of Islam the same emotion and enthusiasm that had made him a devoted servant of the jāhilī system.

Because people possessing such noble qualities stand above petty interests, once a truth becomes evident to them they do not strive to reject it, nor do they shrink from fulfilling the essential demands of something they have accepted. Rather, they possess the courage to accept a truth once it has been established and can sacrifice any kind of personal interest for it. Because of this aspect of their character and morality, wherever they may be, they hold a special dignity and position.

There are different kinds of people in this group. In some, hostility exceeds its limits and takes the form of self-admiration and arrogance. They do not have the good fortune to escape from the snare of jāhiliyyah until their last breath, as in the case of Abu Jahl. Some become alert and find the right path after a little conflict and a little warning, as in the case of Umar and Hamzah, may Allah be pleased with them both. For some, it takes a long time to break through the veil of jāhiliyyah, as in the case of Abu Sufyan, may Allah be pleased with him.

But one quality is equally present in all of them: when they abandon jāhiliyyah and accept Islam, they immediately take their place in the front rank of Islam, just as until the previous day they had stood in the front rank of jāhiliyyah.
خياركم في الجاهلية خياركم في الاسلام“The best among them in the age of jāhiliyyah are the best among them in Islam, provided that they acquire deep understanding of the religion.” (Bukhari—Kitab al-Manaqib and Kitab al-Anbiya; Muslim—Kitab al-Fada’il)

Those who generally oppose the call to the truth under the influence of pride, arrogance, envy and hatred are people who occupy positions of leadership and authority in the jāhilī system because of artificial religiosity and wealth inherited from their forefathers. They have become so accustomed to moving at the front because they have always been at the front that following the truth seems to them an impediment. Thus, instead of following the truth, they want to compel the truth to follow them.

The mentality produced by inherited religiosity is generally such that they come to regard the truth as the inheritance of their forefathers and as their personal property. Having been brought up and raised in an environment of priesthood and honor, they cannot even imagine that the truth might exist beyond their own persons and their own circle. The condition produced by inherited abundance is that they take worldly splendor and grandeur as evidence that they are on the side of truth, and imagine that since they possess honor and status, their thoughts and actions must necessarily also be right.

When people with this mentality are challenged by a call that conflicts with their outward religiosity or strikes at their desires, they become agitated and gird themselves to oppose that call. Their opposition becomes especially extreme when the call arises from a circle outside their own. They remain immersed in the arrogance that the truth is with them and will remain with them forever. Even if it were assumed that the truth had disappeared from among them, then whenever it reappeared in the world it would reappear among them. Therefore, it is almost impossible for people immersed in such arrogance to accept a truth whose caller is not themselves.

The entire history of the call to the truth therefore bears witness that those afflicted with this disease have rarely had the good fortune to believe in the truth. The leading figures of Makkah and Ta’if—who used to say that if Allah had intended to send a prophet, He would have sent someone from among us—were afflicted with this disease. They denied that Islam was the true religion and the religion of Allah because, in their view, if it had been true and revealed by Allah, this wretched and poverty-stricken man would not have received it before them. The Jews too shared in this attitude. Behind their opposition to Islam there operated chiefly the feeling that, if they accepted this truth, all the honor and status of their religious leadership would be cast into the dust.

Although such people put forward various accusations and doubts against the call to the truth in order to prove their opposition valid and reasonable, in reality all these accusations and doubts are constructed merely to conceal the fundamental causes of their opposition, arrogance and hatred. Such opponents see more grounds for despair than hope regarding the caller to the truth. Very few of them have the good fortune to accept the truth. Under the influence of pride and arrogance, these people place themselves on the throne of God, and until they are forced to leave that seat they are not prepared to abandon it.

The Qur’an has counted pride and arrogance among the greatest obstacles to accepting the true religion. For this reason, in various places the Qur’an restrained the Messenger of Allah, peace and blessings be upon him, from wasting too much time pursuing such people. They are intoxicated with pride and arrogance because of an abundance of worldly wealth or religious and worldly leadership. On the basis of the arrogance and pride of the scholars and jurists of his time, Jesus, peace be upon him, said: “Blessed are those who are poor in heart; they shall enter the kingdom of heaven.” He also said: “It is easier for a camel to pass through the eye of a needle than for the wealthy to enter the kingdom of God.” The passage of time has proved this prophecy true. It is known from both the Gospel and the Qur’an that not a single one of the scholars and jurists of Jerusalem believed in the da’wah of Jesus, peace be upon him. Indeed, becoming despairing of them, he ultimately had to present his da’wah to fishermen on the banks of the river. Among them he found a number of servants of Allah who assumed the responsibility of propagating the call to the truth.

When the Prophet, peace be upon him, presented the call to the religion, almost the same situation arose. Only a handful of the scholars among the People of the Book accepted Islam. All the others stood as obstacles against the truth, proud of their priesthood and sanctity. Wherever the Qur’an mentions the special qualities of those who believe, it identifies as one of the most noteworthy qualities:
انهم لا يستكبرون“And there is no arrogance or sense of superiority among them.” (Al-Ma’idah: 82)

This shows that the disease of religious and worldly leadership had not infected the hearts of these people, and that they did not consider themselves above the truth. Another special characteristic of such people is that at first, because of their arrogance, they view the da’wah with contempt and attach no importance to it. But as the da’wah advances and they see the ground slipping from beneath their feet, their envy and hatred become intense. At that point they do everything against the da’wah and its caller that people immersed in arrogance and hatred can do.

It is generally self-centered people, driven by the worship of self-interest, who oppose the call to the truth. Their entire moral and social philosophy begins with their own selves and continually revolves around themselves. Since, as social beings, human beings cannot live alone and in isolation, they do join a social system because of this natural weakness; but within it they search for their own interest at every step and are never prepared to bear the burden of responsibility. For them, the standard of truth and falsehood is their own person. Whatever serves their personal interests is true, and whatever harms their personal interests is false. People whose moral and social ideas are so base oppose every call that conflicts with their interests. They never possess elevated human qualities. For this reason, their existence is naturally as useless to any system of truth as an impotent husband is to a wife.

Because of their inherently low character and selfishness, such people are attracted to a false call or a false way of life. But even their relationship with it is entirely hypocritical and selfish. They are not prepared to endure any injury for it with genuine emotion and enthusiasm. A practical example in the history of the propagation of Islam is the existence of Abu Lahab. His entire opposition to the da’wah of the Prophet, peace and blessings be upon him, was due only to the fact that the Prophet’s preaching was bringing all the faults of Abu Lahab’s character into public view. The wealth he had hoarded through selfishness and greed for money was all in danger.

He occupied the highest position in the jāhilī system established by Quraysh, but his entire connection with that system was only because his honorable position and supervision of the Ka’bah gave him many opportunities to acquire wealth. Beyond that, he had no sympathy for his people, nor any interest in the welfare or harm of the jāhilī system in whose highest leadership he sat. The greatest proof of this is that although he was at the forefront of opposition to the da’wah of the Messenger of Allah, peace and blessings be upon him, and publicly proclaimed that it was a call seeking to destroy the system established by their forefathers, when all the leading men of Quraysh took part in the Battle of Badr with religious fervor and emotion, this man—who was the greatest claimant to the Ibrahimi inheritance—remained absent from the battle and sent a hired man in his place. Yet, in the eyes of Quraysh, it was a decisive battle.

The natural relationship of such people with any call to the truth can only be opposition, and they do become opponents. They become so firmly and skillfully rooted in baseness and vileness that a call which invites them toward elevated morality, demands sympathy, equality and brotherhood, and calls them to sacrifice, renounce self-interest and give their lives creates no appeal in them. Their ears are deaf to such a call and their hearts are as though dead. They feel no attraction or inclination toward it; rather, they feel hatred and hostility toward it. Because of their moral degradation, their opposition too is generally not principled opposition. Instead, they resort to ordinary tale-bearing, slander and similar devices, and try to preserve the arrogance of their leadership through abuse and the spreading of accusations.

2. The Wait-and-See Group

By the wait-and-see group (mutarabbisin) are meant those who perceive the call to the truth as true to some extent, but lack sufficient moral strength to accept the truth because it is the truth and stake their lives for it. Intellectually too, they are not developed enough to estimate, before the system of truth is implemented in practice, the possibility of its success—the signs of which are already contained within it. Because of this weakness, instead of deciding through their own knowledge and understanding whether a truth is true, they leave the matter to the future and wait. If the future gives it an opportunity to reach the door of success, they will accept it; otherwise, they will end their lives as they are passing.

Because of their moral and intellectual weakness, such people remain caught in an inner conflict and tension. Therefore, they are not very active in opposing the call to the truth. But under the influence of the prevailing system of their age, they join the opposing side. During the conflict between truth and falsehood, they try to create some means of compromise by which truth and falsehood can coexist and proceed side by side. Among the opponents of the truth, their role is precisely like the role played by hypocrites among the supporters of the truth. Even after a great victory has been achieved for the truth, their waiting does not end because of their moral weakness.

In the early period of the Islamic da’wah, those who possessed this mentality used to say during the Battle of Badr: if Muhammad, peace be upon him, and his companions win this battle, we shall accept his da’wah as true and join him. But when the battle ended and the Muslims were victorious, they postponed their decision until the outcome of future battles. When the results of those battles too went against Quraysh and their temporary power was in practice completely destroyed, they began to wait and see what would happen to Islam before the consolidated power of the Jews. When the power of the Jews too was shattered, their waiting should have ended. Yet even afterward a group among them continued to wait for the outcome of the conflict between the Muslims and the Romans. In this way, their waiting would never end until it became impossible for them to remain within the system of unbelief.

Their fundamental weakness is that they do not want to examine the truth with the help of reason and then believe in it. Rather, they desire to see its victory with their own eyes and then believe in it. Their desire is exactly like that of those who wanted to see Allah with their own eyes before believing in Him. This is a childish desire. Allah and His Messenger attached no importance to it. Rather, they clearly stated that the faith understood through knowledge and reason is reliable, not faith based on seeing with one’s eyes.

A person who accepts a truth as true only because its good results are present before him and he sees the evil fate of its opponents with his own eyes has not truly believed in the truth. He is either a worshipper of self-interest or terrified of harm. When a person descends to this degree of outward worship, nothing remains to distinguish him from an animal except physical form. Such a person cannot possibly remain obedient in this world to any moral system whose results are not to appear today but are expected to appear tomorrow.

This is the real secret why such people have no value in the eyes of the callers to the truth. Their mentality is fond of blind following. They are accustomed to being passengers in a moving vehicle, regardless of where it goes. They follow unbelief because the system of unbelief is victorious. They will also become fellow travelers of Islam if it can occupy the seat of victory. They do not possess the manliness whose inner attraction drives a person toward the truth. Rather, they come toward the truth under pressure. For this reason, such people do not increase the strength of an organization; they reduce it.

In the early period of Islam, those who believed were so courageous and strong that one of them was sufficient to face ten unbelievers. But after the conquest of Makkah, when a great number of people who accepted Islam joined them, this strength declined, and the ratio fell to one Muslim against every two unbelievers.

Because of their intellectual and moral weakness, people with this mentality can never believe in a call to the truth at the stage when it advances through various trials amid conflict and struggle. It is possible that they may secretly and cautiously make some favorable comment in support of the call to the truth, or that in a hidden corner of their hearts a desire may arise for the call to succeed. It is also possible that they may not regard favorably, in their hearts, those who oppose the call to the truth. It is even possible that they may sometimes hope to receive financial or moral assistance from the call to the truth. All this is possible. But such people have no ability to gather scattered planks, build a boat from them, launch it amid the turbulent waves of a river, face adverse weather and try to bring it safely to shore.

Their mental state keeps changing according to the various favorable and unfavorable circumstances surrounding the da’wah. Sometimes, seeing signs of the da’wah’s success, their hearts begin to flutter and they wish to come forward and accept it. At other times, seeing dangers, calamities and obstacles, they become frightened and completely silent, and begin to call the da’wah foolish and its caller a fool and a madman. But it very rarely happens that they prepare themselves with the opponents’ enthusiasm to uproot the da’wah, or openly believe in it and devote themselves wholeheartedly to supporting it.

If they wish for the da’wah to be uprooted, it is not because they are prepared to risk any danger of their own in order to uproot it. Rather, they want the boat to strike a rock and be shattered of its own accord. Similarly, if they wish for the da’wah to succeed, it is not in a way that requires them to endure any injury on its path. Rather, they want others to devote their wealth and lives to the da’wah, carry it to the summit of success, and leave them to enjoy its fruits.

3. The Heedless Group

By the heedless (mughaffilin) are meant that section of the general public which, while trying to earn its livelihood and meet its daily needs, never finds enough leisure to take an active part in the work of transforming society. In both mental and moral terms, they are followers of the system of their age and serve as its bearers or carriers. They regard living under that system as a great blessing and consider the people under whose leadership it operates to be objects of favor and kindness.

They are generally free from the moral corruption in which the opponents of the truth of the religion are involved. For this reason, they do not actively participate in opposing a call to the truth, nor is there any reason for them to participate. But they are blind followers of the religious and political leaders of their age and hold toward them a kind of inherited favorable opinion. Therefore, any statement contrary to the views of their political and religious leaders cannot initially attract their hearts; and if it does attract them, at first they experience it as unfamiliar. They want their leaders to take the first step; (one word here is unclear, p. 162) then they will follow along with the others.

When their leaders, for the reasons mentioned above, take the path of opposition instead of cooperation and try to make their followers proceed with them, the people begin to become acquainted with the da’wah. Gradually, amid the conflict with falsehood, they get the opportunity to assess the caller’s impartial character and the heart-conquering strength of his da’wah. As a result, some among them who possess wisdom and strength of character become supporters of the da’wah.

When the contemporary leaders see that their followers are slipping from their hands, they enter the field with full force to oppose the da’wah and its caller, and begin using every weapon of propaganda in order to keep the general public attached to them. Although this causes many people to doubt the da’wah, it also gives them an excellent opportunity to compare the elevated character of the caller and the strength of his da’wah with the character of their own leaders and the strength of their da’wah.

The result is that the general public gradually becomes suspicious of its former leaders and begins to be influenced by the new call. Although the bonds of long-standing blind imitation do not quickly come undone, their courage, fearlessness and elevated character overcome the ignorance of personality-worship and open the way to the worship of the One. One after another, a large portion of the people at this level enters the embrace of the truth.

১৪

The Group Supporting the Call to Truth

Like the opponents of every call, its supporters are also divided into three classes:
1. The foremost group (as-sābiqūn al-awwalūn).
2. The excellent followers (al-muttabiʿūna bi-iḥsān).
3. The weak-hearted and hypocritical group.
The Foremost Group
Among the supporters of the call to the Truth, the foremost group is the greatest and holds the highest rank. Those who accept the call as soon as it arises and become ready, without hesitation, to devote their lives to it are the people of the foremost group. They are people of sound nature, who even before receiving the call feel within themselves something of what the callers to the Truth call people toward. They are so advanced intellectually that they are not satisfied merely with the visible aspect of the world; rather, they observe and grasp the indications of its unseen aspect as well. In their view, the true value lies in these hidden mysteries rather than in the outward aspect. They are not merely slaves to their desires like four-footed animals; rather, they try to understand the demands of reason, conscience, and their natural disposition, and give these demands priority at every stage of life. Their intellect and understanding are so strong and active that they never prefer to lie helplessly imprisoned in the chains of the customs and traditions of their fathers, forefathers, and ancestors. They try to learn the good and bad aspects of every matter, place it on the standards of criticism and observation, and accept whatever they find compatible with reason and natural disposition. They are free and independent of sectarian and organizational fanaticism and blind imitation. In their view, truth cannot remain tied to the apron-string of any particular person, nor confined within any particular party or group, nor passed on to heirs like abandoned property. To accept something as true, they consider the testimony of reason and nature sufficient. They do not care at all who opposes or supports a statement. They are neither devotees of the past nor slaves of the present. Apart from Allah and His Messenger, they do not grant any leader, however great, the status of an authority or proof.
Likewise, these people are highly developed morally and in their conduct. When their understanding reveals the truth of something to them, their moral courage prepares them to accept it and endure any loss for its sake. These people possess an acute sensitivity for supporting the Truth. They cannot bear to see the Truth oppressed. Therefore, their hearts remain burdened with sorrow. They participate in every contemporary activity in which they see some aspect of collective welfare. Their character can never tolerate that work is being done for the Truth, others are suffering hardship for it and sacrificing their lives and wealth, while they silently watch it like spectators. Rather, they themselves become active in spreading this call and offer themselves for ever greater sacrifices along this path. They strive to live an excellent and pure life even in the most degraded circumstances, and therefore engage in a struggle against the ignorance of their age. Where everyone’s hands are filled with oppression and injustice, they work to establish justice and fairness. Where the rights of orphans are being usurped, daughters are being buried alive, and widows are being left without companions or support, they deliver the orphans’ rights, undertake at their own expense the upbringing of the daughters of an oppressive father, and care for the widows. Where gambling, wine, fornication, highway robbery, and plunder are regarded as cleverness and celebrated, they display noble character through generosity, benevolence, service to creation, hospitality, service to the afflicted and poor, aid to the oppressed, and other such virtues. Humility and gentleness, rather than pride and arrogance, are visible in them, along with a love of truth. Instead of envy and hatred, they strive to remain firm and advance on the path of the Truth. Instead of self-centeredness and selfishness, they are filled with self-sacrifice and the spirit of serving creation. After accepting a system as true, they consider it extremely vile to refrain from coming forward to support it out of fear of humiliation and disgrace or because the opportunities for comfort and luxury might end. Likewise, after acknowledging something as false, they consider it extremely vile not to abandon it because some worldly interest of their own is connected with it. If a good deed may expose them to loss, or falsehood is very powerful and cannot be confronted, or the circumstances of the age are extremely unfavorable and proclaiming the name of the Truth in such conditions means inviting sorrow and danger, they nevertheless consider failing to support the Truth dishonorable for their manly character. Such a thought cannot arise in their broad hearts; and even if it does arise, their high morale soon removes it. They then become ready with renewed energy to carry out the task whose call has risen from the depths of their hearts.
A pure and unblemished group of this kind exists within the ignorant systems of every age. Just as fireflies flash their light on a dark, rainy night, these people move like light through the darkness of their age. A reflection of the light of their age remains in their every breath. But their strength remains scattered. Therefore, it is essential that a caller to the Truth arise to organize them and string them together on the thread of unity. Despite possessing such beauty and ability, they need a caller to the Truth for two reasons.
The first reason is that, in their age, the Truth does not exist in its collective form. Only some of its parts exist separately, as happened in the period between two prophets. At such a time, this group of the righteous remains immersed in distress and instability. They are devastated by seeing wrongdoing spread throughout the world, but they do not know how to reform it. They keep themselves as free as possible from the corruption of their contemporaries, but the highway of righteousness and good fortune does not lie before them. Therefore, there is no question of calling others toward it. They correctly feel that they do not directly know the method of servitude and obedience, nor do they possess any means of learning it. It was people of this class who, before the coming of the Messenger of Allah, peace and blessings be upon him, felt disgust at the ignorant religion of the Quraysh, worshipped Allah individually, and, pressing themselves against the wall of the Kaʿbah, said in deep regret, “O Allah! We do not know how to worship You. Otherwise, we would worship You in that manner.”
There were also poets of elevated mentality among them. Their poetic style was so different from the generally prevalent sensual and [unclear word, p. 67] poetry of their age that the Noble Prophet himself, peace be upon him, praised their poetry in these words: “They remained close to becoming Muslims.” There were also among them eloquent speakers whose speeches still exist today. Anyone who reads them can infer that they were knocking at the door of truth, although they were unable to open it. Among them were fearless men such as Waraqah ibn Nawfal, ʿAbdullah ibn Jahsh, ʿUthman ibn al-Huwayrith, and Yazid ibn ʿAmr ibn Nufayl. They openly said, “It is foolish and meaningless that we bow before a stone which can neither hear nor see, neither cause harm nor bring benefit to anyone.”
These people were seekers of truth, but the complete Truth was not present in their time. Therefore, they needed someone who had come with the Truth and would guide them. Thus, when the Prophet, peace and blessings be upon him, appeared and raised the voice of the Truth, all the seekers of truth of that age gathered around him. These people were familiar with the taste of truth, so they had no difficulty recognizing it. Every word of the Prophet, peace and blessings be upon him, seemed to them like the words of their own hearts. They could easily distinguish a straightforward person from a liar. Therefore, after seeing his pure character, it did not even occur to them that this man could lie. Merely by hearing his call and seeing his face, they recognized his prophethood and cried out—رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا
“O our Lord! We have heard a caller calling to faith: ‘Believe in your Lord,’ and we have believed.” (Surah Āl ʿImrān: 193)
Since these people had been waiting for the Truth, after finding it they did not engage in argument. Rather, after finding it, their condition became like that of someone who finds a lost friend after a long time.وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
“When they hear what has been sent down to the Messenger, you see their eyes overflowing with tears because they recognize the Truth. They say, ‘Our Lord, we have believed, so write us among those who bear witness.’” (Surah al-Mā’idah: 83)
Two: The second reason for their remaining scattered and unorganized is that the Truth may be present before them; they may not need the coming of a prophet or the revelation of a scripture to understand its demands and duties, yet they still lack a leader to guide them—one who can direct their scattered strength along a single path. In a society covered by ignorance like the dense darkness of night, even someone acquainted with the right path does not necessarily possess the ability to come forward and assume the responsibility of guiding the caravan and leading the nation. Those who are mad for authority and leadership come forward to guide others even though they are certainly blind, but righteous people—who are extremely conscious of the advantages and disadvantages, merits and defects of leadership—try as far as possible to avoid taking up this great responsibility. Because of their fear of Allah and their sense of responsibility, they are first of all very just in assessing themselves. If they make any mistake in assessing themselves, it is not made consciously or deliberately. They never try to make the scale weigh in their own favor. Rather, out of utmost caution, they generally estimate themselves to be less capable than they truly are. Assessing oneself as less capable than one’s actual ability is an essential demand of caution and piety. While unworthy and incompetent people are extremely eager for politics and leadership, capable and suitable people are equally apprehensive of them. We have before us detailed accounts of how both Abu Bakr al-Siddiq and ʿUmar al-Faruq, may Allah be pleased with them, tried to avoid accepting the responsibility of the caliphate at Saqifah Banī Sāʿidah. We also know how, in the period after the Rightly Guided Caliphate, unworthy and ambitious people fought and committed bloodshed against one another over this very matter. Those who fear Allah try their utmost to have others assume leadership instead of coming forward themselves. This feeling is fundamentally beneficial, but it too has a definite limit. If they cross that limit, the result is that the concept of individual piety becomes dominant among righteous people, and it becomes impossible to conduct a collective movement for establishing the Truth. Those servants of Allah who are able to understand fully the importance of conducting a movement collectively cannot tolerate such a situation. They know that the demand of the religion of Truth cannot be fulfilled through such individual worship and scattered, isolated efforts. When this feeling becomes so powerful in a person that he can no longer suppress it, he stands alone with Allah and begins calling people to strive for establishing the religion.
This call is enough to attract toward him those who are waiting to pray in congregation. They do not quarrel with him, saying, “Why did you give the call to prayer?” because they know that the time for the call has arrived. They do not burn with envy, asking why he performed this task and not they. Rather, they thank him for doing the work for which they had been turning restlessly in their beds, yet had not found the courage to rise. They do not consider it necessary to see whether this person is a perfect pious worshipper who keeps vigil at night. They know that all the night-vigil worshippers and perfectly pious people are asleep, while this person alone has been granted the understanding of the duty demanded by the time. Nor do they wonder whether he will perform tomorrow’s duty in the same way that he performed today’s. Rather, they hope that just as he was enabled to complete today’s task, he will be enabled to complete tomorrow’s as well. If he is not enabled, Allah Most High will raise another servant for tomorrow’s task. What tribe does he belong to? From which educational institution did he receive his degree? What was his past like? These questions lie outside their concern, because truth is not the hereditary property of any group or educational institution. A person who has understood what must be done in the present has no time to untangle the knots of the past. People of this pure mentality, who have long desired to raise high the word of the Truth, find the healing of their pain and sorrow in the call of the time. Therefore, they immediately accept this call and become active in striving to bring it to the door of success.
In this group are found people of every kind: rich and poor, educated and uneducated, urban and rural, young and old, men and women. Yet none of them is morally inferior. Each already possesses, in his own place, distinguished standing because of his qualities and is recognized by others in his surroundings as trustworthy. The caller to the Truth does not have to labor extensively to gather them. Rather, they themselves are drawn from every place and assemble around the caller. The caller does not search them out; they themselves find the caller. They are thirsty. Therefore, they do not wait for the river’s current to come to them; they cross deserts and mountains and reach the water source themselves. The clear oil of their nature is ready to ignite even before touching the fire. Thus, at the sight of a match, they flare up. They do not demand miracles or supernatural demonstrations. They do not ask for names, genealogies, or pedigrees, nor do they raise meaningless debates and arguments. They look only at whether the matter toward which the caller invites them is true, and whether he himself follows this path. Once convinced of this, they follow him with complete devotion. They do not declare a present, tangible truth false because of fear of some possible future danger. They are certain that the knowledge by which they distinguish truth from falsehood and accept truth today will remain with them tomorrow to distinguish truth from falsehood. If they see that, at any stage, the caller’s path has deviated from the highway of Truth, they sever their relationship with the caller there and begin their own journey on the highway of Truth, without corrupting their objective.
2. The Excellent Followers
The second category among those who accept the call to the Truth is the group of excellent followers—that is, those who advance toward the Truth by following the foremost group. These people are not equal to the foremost group in understanding, character, and morality. Therefore, they cannot take a major step through their own initiative and are afraid to set foot on a new path. They do not possess the ability to lead. For this reason, the courage and heroism of those who accepted Islam before them influence them more than the intellectual and evidentiary strength of the call to the Truth. When they see a call to the Truth appearing, some people moving forward and accepting it courageously, advancing with it, risking every kind of danger to spread it throughout the world, and remaining ready to endure such dangers in the future, this affects their hearts, and they begin testing their own courage and strength to support it. The abilities and obstacles of these people vary. Therefore, this inner struggle takes some time. But as they continue to observe the caller’s tireless efforts and his patience and steadfastness in the face of the dangers that confront him, the color of their hearts eventually becomes clear. They then courageously emerge from falsehood one after another and join the Truth.
Although these people become supporters of the call to the Truth by following the foremost group, once they support it, they support it fully. They display no weakness, doubt, suspicion, cowardice, mental weakness, or hypocrisy. This is because, although they are not first-rank people intellectually and morally, they are elevated personalities of the second rank. Because of weakness in their sense of self, they are certainly influenced by the ignorance of their age, but the consciousness of the Truth within them never dies completely. Consequently, as long as they continue pulling the vehicle of the false system, they pull it with pain and restlessness, while retaining deep in their hearts respect for the Truth. Their connection with the false system sometimes contracts and sometimes expands, but it never breaks completely. There is no doubt that they do not possess the ability to struggle against their environment and transform it. Therefore, they have to remain content with the ignorant system of their age. Yet a pain remains hidden beneath this contentment. When a call to the Truth comes before them, this pain rises to the surface. As this anguish grows until it exceeds the limits of their endurance, they courageously advance along the path on which they see some truthful people walking. Since their coming is by their own choice, not under anyone else’s pressure, and since their step is taken according to the demand of their fearlessness, not because of any hidden selfish interest, they possess the provisions of sound judgment and foresight. These protect their faith in later stages and during hardship, and do not allow their feet to slip even in greater and greater trials.
The caller to the Truth must work hard to draw these people toward the Truth. As we have said before, they are not intellectually advanced enough to be won over without seeing a practical example of the Truth, nor are they morally elevated enough to become ready to support it. Because of these two weaknesses, the caller to the Truth must remain engaged with them in a struggle for some time. First of all, they need the Truth to be presented clearly before them so that no aspect of it remains obscure. The doubts and suspicions arising in their minds must be removed, and every effort must be made, as far as possible, to dispel the doubts that others may create in them. Their hearts must become intellectually fully settled upon the truth of the call. Once this becomes possible, examples of firm resolve and heroic events must be presented to them to strengthen their moral courage. These examples will increase the strength of their minds, remove their anxiety and doubts, and show them how to follow the path of Truth even in unfavorable circumstances. In this way, both their understanding and their hearts will become fully alive and awakened. Then, if Allah’s grace assists them, they will become ready to walk on the path of Truth.
3. The Weak-Hearted and Hypocritical Group
We place the weak-hearted and the hypocrites in the same category only because of their outward similarity. In intention and purpose, however, they are two separate groups. Therefore, we shall discuss their qualities and characteristics briefly and separately.
By weak-hearted people we mean those who knowingly accept the Truth and intend to live according to it, but whose willpower and resolve are weak. Because of this, despite having a sincere purpose, they advance unsteadily on the path of Truth and proceed while stumbling at every step. These people repeatedly fall and rise again. But after every fall, their rising is for the purpose of walking on the path of Truth. It is not that, once they stumble and fall, they never rise again, or that, when they rise, they begin advancing along the path of falsehood instead of the path of Truth. They acknowledge their mistakes and shortcomings and feel ashamed and remorseful for them. Through constant repentance and seeking forgiveness, they try to remove this shame. In mentality and intention, they are not of a lower level. Therefore, among them are good people who dare to accept the call at the very moment it begins, but during trials their weak willpower becomes evident, and from beginning to end they remain in need of every kind of training and reform. Such people are referred to in Surah al-Tawbah:وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
“There are others who have confessed their sins. They have mixed a good deed with another that was bad. Perhaps Allah will accept their repentance. Surely Allah is Most Forgiving, Most Merciful.” (Verse 102)
To create courage and steadfastness in these people, it is necessary to investigate carefully the causes of weakness in their resolve and willpower and try to remove them. If the causes of this weakness are psychological and intellectual, they should be informed about Allah’s special attributes, His power and authority, His wisdom, and His determined and firmly established laws, according to which He deals with those who advance with Him. If they are afflicted by greed and craving for worldly things, they must be accustomed to spending their wealth in the way of Allah; then this disease may be removed. If attachment to life and fear of death are especially strong in them, the certainty of death’s arrival and the good outcome of the people of the Truth must be clearly presented before them. People of this category make use of opportunities for education and training. Therefore, although their progress is slow because of weak willpower, they do not remain fixed in one place. Rather, they try to benefit from opportunities for education and training and advance forward. Concerning such people it has been said:خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ
“Take charity from their wealth, by which you will purify them and cleanse them, and pray for them. Surely your prayer is a source of tranquility for them. Allah is All-Hearing, All-Knowing.” (Surah al-Tawbah: 103)
The group of hypocrites follows the call to the Truth only to the extent of verbal acknowledgment, while their hearts remain attached to falsehood. Sometimes they join the Truth merely because of a temporary influence; then, when obstacles, difficulties, and trials begin, they regret their mistake in accepting the Truth and wish to return to where they came from. Yet, because of an artificial sense of shame, they remain compelled to stay attached to the Truth. Sometimes they come toward the Truth with evil intentions, entering the camp of the people of the Truth in search of opportunities to create dispute and disorder. They become sympathetic and well-wishing toward the Truth merely for show, but in reality work as agents of its enemies. At other times, they observe the growing strength of the Truth and are influenced by it, wishing to maintain some outward relationship with it for the sake of their worldly benefits. For these and similar reasons, they profess the Truth verbally and try as much as possible to continue this profession, but at every step their errors and misconduct expose their real character.
The work of the caller to the Truth suffers most at the hands of this class. No group of opponents of the Truth is as dangerous to the movement of the Truth as these hypocrites who remain behind the scenes disguised as its well-wishers. They pretend to be friends while working to fulfill the purposes of others, and they do so with such skill and perfection that no one else can perform the task as well. They spread countless misconceptions among the people against the call and its caller. Since they are regarded as people of the movement and speak with a show of sincerity and concern, people fall victim to the confusion they spread. They constantly attempt to create division within the organization and carefully preserve every spark of discord so that, when the opportunity comes, they can fan it into a fire of dispute and disorder. Within the organization, they play the role of agents of the enemy forces. To fulfill their purposes, they arrange gatherings and circulate about, claiming that these gatherings have been held only to serve the Truth. To oppose the Truth, they are always conspiring with its enemies, while publicly claiming that all this is being done for the welfare of the Truth. They take special pleasure in spreading every statement that can destroy the zeal and enthusiasm of the people of the Truth. Conversely, every statement that strengthens their courage and resolve becomes a cause of anxiety and despair for them. Along the path of Truth, they see nothing but danger at every step. In the name of the organization’s welfare, they are always trying to plant fear of these dangers in every heart. To conceal their own cowardice, they use various conspiracies to suppress the emotions, enthusiasm, valor, and spirit of self-sacrifice of others. The victory of the Truth becomes a cause of despair for them, and in the depths of the future they see nothing for the Truth except danger and destruction. In practical terms, they stand at zero. Therefore, to preserve their arrogance within the organization, they resort to baseless claims, false oaths, and slander. They view every success of the Truth with envy. If, God forbid, any calamity befalls the people of the Truth, they feel comfort in their hearts.
Since people of this class deliberately spread disorder, sedition, and strife, they possess very little ability to accept reform. Only those among them who commit hypocritical acts after becoming victims of another’s deceitful conspiracy through some momentary carelessness or inattention accept the process of reform. When the real truth becomes clear to such people, they certainly feel ashamed and remorseful for their mistakes and try to correct their outlook. But those devils who make evil deeds their religion, and who become fully experienced and skilled in this profession, defeat every attempt at reform and are not prepared to make even the slightest change in their outlook. In the case of such people, the caller to the Truth must strive fully to protect the organization from their mischief. His strategy should be to allow them to remain openly within the organization only as long as their education, training, and purification of the self can be made a means of the organization’s education, training, and purification. Once this purpose has been fulfilled, they must be separated and expelled from the organization without delay. Thereafter, no connection of any kind may remain between them and the organization.
15

Stages of the Call to Truth

Generally, every call to the truth must pass through three stages in order to reach its ultimate destination of success: da‘wah, hijrah, and jihad. The word “generally” must be kept especially in view here. It is not essential that every call to the truth pass through all three stages; the point is only that, ordinarily, these three stages occur. In this age of democracy, it is even possible that the first stage alone may bring the call to success.

Today people are familiar mainly with the revolutions of Europe, America, Russia, Turkey and other countries. They therefore assume that the stages seen in those revolutions must be passed through in every revolution, and that the methods tested in bringing about those revolutions can be effective for every movement. This is a mistaken notion. They fall into this error only because no history of a revolution according to the Islamic method lies before them. Otherwise, they would know that the revolution brought about under the guidance of the prophets, or of those who acted according to their method, is entirely different in its characteristics. To remove this misconception, I shall briefly discuss here the distinctive features and demands of each stage.

First stage—Da‘wah

The first stage is the stage of da‘wah. The first people invited at this stage are the rulers and leaders of society. Yet people of this class are completely confident in their position and immersed in pleasure and luxury. The caller points out, from every angle, the defects of the prevailing system of thought, morality, politics and society, and places before them the fate that the false system must ultimately meet. Outwardly, however, the vehicle of falsehood continues to move rapidly. It is therefore difficult for contemporary people to believe that its body is decrepit and that it will soon fall into a pit. When outward circumstances are favorable, warning heedless people about a system’s internal weaknesses is no easy task. Because of their heedlessness and intoxication, they not only fail to notice their own weaknesses and misdeeds; they try to prove those very weaknesses and misdeeds to be beauty and perfection, and abuse as fools those who call them evil.

The philosophy they follow recognizes no moral basis for anything. In their view, the whole world is either the product of accident or revolves only upon the backbone of force. Thus the advice and admonition offered by the caller to the truth seem meaningless. At first, the voice of a poor caller cannot reach the upper floors of their lofty buildings. Even if it does, they treat it as an untimely call, pretend not to hear it, and remain absorbed in their fantasies. They see no defect in their thinking or in their way of life, and feel no emptiness in it. After much calling, if one of them awakens from deep sleep and some word of the caller appeals to him, either pride and arrogance prevent him from accepting the truth, or the foresight of self-worship and egocentrism cuts him off from it.

People of sound nature, however, are certainly affected by the call. They become dissatisfied with the prevailing false system, or at least maintain no self-interested relationship with it. They come forward to accept the call of the religion. Most of them are financially poor. They are not absorbed in thoughts of leadership, have no interests to protect, and are not needlessly bigoted in support of the existing social order. They may be said to be relatively free from the means that lead to discord and corruption. Their hearts therefore do not become completely dead; some breath remains in them, and with the slightest shock the pulse of life begins again. Among such people, energetic young men are the first to advance toward the call.

The Qur’an mentions that, regarding Moses, a group of young men from his people were the first to believe in his call. Nearly the same condition was seen in the call of the Messenger of Allah, peace and blessings be upon him. Most of those who believed during the early period of his prophethood were young. This is because their blood contains fervor, and their character courage and bravery. Their subtle sense of honor is naturally awake to some degree and can easily be awakened further. Opposition affects them little, and they attach little importance to personal interests. When they perceive the truth of something, they do not care about the dangers or loss of life and property that may result from accepting it. They accept the truth despite these fears, and the bitter experience of danger heats their zeal rather than cooling it.

At this initial stage, the trials faced by the people of truth are not created by the contemporary rulers. At first the rulers pay no attention either to the call or to its caller. The obstacles of this stage arise from the caller’s immediate environment: conflicts between father and son, mother and daughter, brother and brother, uncle and nephew, husband and wife, master and servant, and teacher and student. A father uses every gentle and harsh means to keep his son from accepting the truth. He reminds him of his rights and past sacrifices, speaks of his financial hardship and old age, emphasizes the son’s duties, enumerates the dangers of the path, cries over the family’s supposed ruin, and sings a lament over the loss of all hope. He even threatens to expel him from the house and deprive him of his property. Thus persecution begins.

Why is all this done? So that, if the son has resolved to accept the truth, he may be turned back, and if he has accepted it, he may be made to retreat. The mother acts similarly toward her daughter, the brother toward his brother, the uncle toward his nephew, the maternal uncle toward his nephew, the wife toward her husband, the master toward his servant, and the teacher toward his student. Whoever possesses authority over another uses it to prevent him from accepting the truth. They demand recognition of their hereditary, legal and moral rights in exchange for the truth-bearer’s worship of the falsehood they follow and rebellion against the greatest of all rightful authorities, Allah.

The Qur’an describes these obstacles and afflictions in Surah al-‘Ankabut and also gives the basic guidance needed to overcome them. There is no opportunity here for a detailed discussion, so I shall give only the necessary indication. The first fundamental point is that Allah has ordained trials for the people of truth in order to distinguish truth from falsehood and test whether their claim to follow the truth is sincere or false. They must therefore not become vexed or doubtful when faced with tests of faith; rather, they must meet them cheerfully and patiently, certain that if they pass this stage they will surely succeed.الم () أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ () وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ“Alif-Lam-Mim. Do people think that they will be left merely because they say, ‘We believe,’ and will not be tested? We certainly tested those before them. Allah will surely make evident those who are truthful, and He will surely make evident the liars.” (Surah al-‘Ankabut, 1–3)

Then basic guidance is given concerning the obstacles that the people of truth face from their parents. This guidance also applies where those creating obstacles in the path of truth are persons equivalent in status to parents.وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا“We have commanded people to treat their parents well. But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them.” (Surah al-‘Ankabut, 8)

That is, since Allah’s right is greater than the rights of parents, it is not permissible to care about parental resistance when obeying Allah. In this connection, the emotional appeals commonly made by parents and respected elders to young people are also answered: “Continue according to our advice. If you regard it as mistaken, we shall bear the punishment and reward ourselves; you will bear no responsibility for either.”وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ إِنَّهُمْ لَكَاذِبُونَ(12)وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ“The unbelievers say to the believers, ‘Follow our way, and we will carry your sins.’ Yet they will carry none of their sins. Surely they are liars. They will certainly carry their own burdens, and other burdens along with their own, and they will surely be questioned on the Day of Resurrection about what they used to fabricate.” (Surah al-‘Ankabut, 12–13)

After giving this basic guidance, examples are presented of three resolute prophets: Noah, Abraham and Lot, peace be upon them. Their practical conduct clearly shows the attitude a servant of truth must adopt when facing opposition from his closest and dearest relatives. It also shows how, for the sake of truth, one must become independent of the love of kinship and nepotism. The dearest relationships are three: that of son, parent and wife. For the sake of truth, Noah hardened his heart toward a son who was dear to him. Abraham announced his separation from a loving and honored father. Lot abandoned a wife who was dear to him. All other family relationships fall under these three and are lower than them in love and respect. If, for the sake of truth, separation from such relationships was commanded and Allah’s sincere servants did not regret it, what need is there to mention lesser relationships?

It is also made clear that although severing these blood relationships means reducing one’s entire household to ruin by one’s own hand, Allah replenishes the household of the person who is prepared to stake everything for love of the truth. Whatever he loses, He gives him several times more in this world, and provides him with endless blessings in the Hereafter. Therefore, after mentioning Abraham’s hijrah, Allah expressed its blessing in these words:وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ“We granted him Isaac and Jacob, and placed prophethood and the Scripture among his descendants. We gave him his reward in this world, and in the Hereafter he will surely be among the righteous.” (Surah al-‘Ankabut, 27)

The greatest thing that makes a person cowardly in struggling against his immediate environment is financial hardship. Severing loving relationships for the sake of truth is itself a very courageous act. But even if someone crosses this obstacle bravely, it does not seem easy for him to shake the dust from his clothes and rise from the environment upon whose financial resources he has depended and beyond which the world is entirely unknown to him.

To remove this doubt, Surah al-‘Ankabut teaches that the right of worshipping Allah must be fulfilled, even if a person must leave his home and everything he possesses. The person whose home becomes empty through devotion and obedience to Allah will not find Allah’s spacious earth narrow. If death overtakes him on this path—and death will come to everyone—there are endless blessings and goodness for him in the Paradise of his Lord. If he remains alive, why should he worry about what he will eat? Is there any creature on earth that carries its provision with it? Yet wherever it goes, Allah delivers its allotted provision to it. Human beings possess far greater value and honor with Allah than animals; why then would He ultimately deprive them of provision?يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ () كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ثُمَّ إِلَيْنَا تُرْجَعُونَ () وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نِعْمَ أَجْرُ الْعَامِلِينَ () الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ () وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السَّمِيعُ الْعَلِيمُ () وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ () اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ“O My servants who believe, My earth is vast, so worship Me alone. Every soul will taste death; then you will be returned to Us. Those who believe and do righteous deeds—we shall lodge them in lofty chambers of Paradise beneath which rivers flow, where they will remain forever. How excellent is the reward of those who work: those who are patient and rely upon their Lord. How many creatures do not carry their provision; Allah provides for them and for you. He is the All-Hearing, the All-Knowing. If you ask them who created the heavens and the earth and subjected the sun and moon, they will surely say, ‘Allah.’ How then are they deluded? Allah expands provision for whom He wills among His servants and restricts it for whom He wills. Allah knows all things.” (Surah al-‘Ankabut, 56–62)

Those who remain firm and steadfast in the struggle against their surrounding environment, and who do not care about blood or tribal relationships for the sake of truth, naturally seek heartfelt bonds with people who may not be related to them by blood but share their beliefs and actions and are likewise struggling against their environments for the truth. Human beings are not naturally able to live alone. When they fold up the bed of their former relationships, they strive to form new ones. This is a natural need, without which their proper development is impossible. Thus, the more intense the struggle of the people of truth with their immediate environment becomes, the stronger their bonds with one another grow. Eventually they acquire the status of a distinct society and family, and gradually become recognizable as an organization. The existing social order then begins to be affected by them.

When the callers to truth reach this stage, the ruling people of the age, who had previously ignored them, begin to realize that what they had regarded as the deception and madness of a few individuals is an important reality. If they do not act immediately, it will not benefit the system they themselves champion, upon whose life-breath all their influence, prestige and pride depend. Sensing this danger, they gird themselves to defeat the call and begin unrestricted oppression. Since this persecution comes from the rulers, every method capable of causing pain is employed. History records that people of truth have been thrown into blazing fires, cut to pieces by repeated sword blows, sawn apart, torn by wild beasts, laid on the burning sands of deserts, imprisoned in dungeons, and expelled from their homelands. Although the modern world has begun in principle to recognize freedom of thought, the history of the world has probably not changed for the bearers of a call that seeks to bring every aspect of life out of Satan’s domination and under Allah’s obedience. The people of truth must still be prepared to pass through the same severe hardships through which their predecessors passed.أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ“Do you think you will enter Paradise without experiencing what befell those who passed away before you? They were afflicted by hardship and suffering and were shaken until the Messenger and those with him cried, ‘When will Allah’s help come?’ Surely Allah’s help is near.” (Surah al-Baqarah, 214)

Although this stage is extremely difficult for the people of truth, if they advance firmly and remain steadfast in their call and convictions despite the oppression of the rulers, their moral strength begins to penetrate even the hearts of their opponents. Their organization and doctrine create such a possibility in contemporary thought and institutions that even those who once refused to hear the name of the call begin seeking a middle course to which both parties might agree and by which the dispute might somehow end. But compromise is impossible in matters of principle. Therefore, just as the people of truth resist the indescribable oppression of the ruling group, they must also resist this false desire for compromise and prove that they will not move even an inch from the doctrine they proclaim. At this stage the following verse was revealed as guidance:وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ“When Our clear verses are recited to them, those who do not expect to meet Us say, ‘Bring a Qur’an other than this, or change it.’ Say, ‘It is not for me to change it on my own. I follow only what is revealed to me. I fear, if I disobey my Lord, the punishment of a tremendous Day.’” (Surah Yunus, 15)

To cut the roots of this desire of the people of falsehood, a clear description of the doctrine of truth was once again given through the tongue of the Prophet, peace and blessings be upon him, so that every possibility of compromise would be completely ended:قُلْ يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي فَلَا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ () وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ“Say, ‘O people, if you are in doubt about my religion, then know that I do not worship those whom you worship besides Allah. Rather, I worship Allah, who causes you to die. I have been commanded to be among the believers. And I have been commanded: Set your face firmly toward the religion, inclining to truth, and never be among the polytheists.’” (Surah Yunus, 104–105)

Proposals for this kind of compromise sometimes influence individuals even among the people of truth. Under a mistaken idea, a person may see benefit in reaching a mild or partial compromise. To remedy this weakness, the following advice was given:فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَى إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْلَا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ إِنَّمَا أَنْتَ نَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَيْءٍ وَكِيلٌ ()أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ () فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّمَا أُنْزِلَ بِعِلْمِ اللَّهِ وَأَنْ لَا إِلَهَ إِلَّا هُوَ فَهَلْ أَنْتُمْ مُسْلِمُونَ () مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ“Remain steadfast as you have been commanded, and those who have repented with you as well. Do not transgress. He sees all that you do. Do not incline toward those who do wrong, lest the Fire touch you; you will have no protectors besides Allah, nor will you be helped. Establish prayer at the two ends of the day and during parts of the night. Surely good deeds erase bad deeds. This is a reminder for those who remember. Be patient, for Allah never allows the reward of those who do good to be lost.” (Surah Hud, 112–115)

When the people of truth pass this stage successfully and, unaffected by the fear of their opponents or their proposals for reconciliation, refuse to alter or modify the work of da‘wah and continue it fearlessly and fully, the ruling group devises a new scheme. It tries by every means to catch the leaders of the call in a net of temptation, offering wealth, high positions of leadership and full participation in contemporary privileges, in return for a slight alteration in the call that is disturbing their comfort.

This glittering temptation is more dangerous than all previous dangers. Imam Ahmad ibn Hanbal, may Allah have mercy on him, did not care about the merciless flogging inflicted upon him by the contemporary ruler over the doctrine of the createdness of the Qur’an. It is reported that even an elephant would have screamed under such blows, yet no sound escaped the Imam. When the ruler was defeated by his steadfastness and replaced flogging with gifts and honors, the Imam exclaimed, ‘By Allah, these rewards and gifts seem harder to me than the flogging.’

This is a deeply testing stage for the call to truth. The attractions of the world are several times harder than the danger of an unpleasant death. Leaders who can break iron chains with one pressure may wear chains of gold and silver as ornaments through excessive desire and never think of freeing themselves. The devil of greed and temptation scatters those whom danger cannot affect.

The finest example for this stage is the life of the Messenger of Allah, peace and blessings be upon him. When Quraysh saw that he and his companions would neither abandon their call nor alter it, they offered him wealth, marriage into a noble family and leadership of the nation, provided he stop calling people and leave the religion of his forefathers. He answered none of these offers; he merely recited several verses of the Qur’an repeating the purpose for which he was enduring persecution. Quraysh became completely despondent.

When the callers to truth pass this stage by Allah’s grace, the work of the call and the presentation of the final proof approach completion. Those retaining even a small amount of moral feeling either openly join the people of truth or accept it inwardly and await a favorable moment to declare it. The opponents, despairing of suppressing the call, resolve to destroy the caller and the call altogether, heedless of every consequence. At this point Abraham was thrown into the fire, Moses was plotted against, Jesus was sought to be crucified, and Quraysh’s leaders gathered at Dar al-Nadwah to decide the fate of the Messenger. They proposed imprisonment, expulsion and finally the plan of Abu Jahl: one man from every clan would strike him together so that the clan of Hashim could not avenge his death.

When the callers to truth can no longer find security among their own people, the call enters the stage of separation and hijrah.

Second stage—Separation and Hijrah

The second stage is separation and hijrah. It arrives when the callers have churned their environment like milk and extracted its butter, leaving society morally like whey. Everyone with even a little capacity follows the truth, while those whose hearts are dead reach the utmost limits of anger and hatred against the call. Having despaired of suppressing or compromising with it, they prepare to uproot both the caller and the call. When the callers feel that even breathing has become impossible, they declare separation from their environment and move to a place where they may live according to their doctrine or at least remain alive with faith.

For the prophets, the time and place of hijrah were specified by Allah through dreams or revelation. They remained among their people until the duty of conveying the message and presenting the final proof had been fulfilled. Leaving without permission was not permissible. Jonah, peace be upon him, left his people before the appointed time and was sent back to complete the duty; then most of his people accepted Islam.

Other callers must determine the time of hijrah through ijtihad. Hijrah is not an essential condition for every call; it depends on need and circumstances. So long as the complete religion can be presented without obstruction, leaving is not permissible, even if a whole lifetime is spent without anyone accepting the call or without establishing an Islamic social order. Joseph, peace be upon him, devoted his entire life to the work of truth because the king’s neutrality did not create an obstruction that made his call ineffective.

Ordinary opposition is not sufficient reason for hijrah. A call distinct from prevailing beliefs and political and social principles will naturally be met with unfamiliarity and dissatisfaction. The prophets continued their work patiently despite such opposition. But when a people decide collectively that they can no longer tolerate the existence of the people of truth and resolve to eradicate them, separation and hijrah become permissible. The Qur’anic accounts show that the prophets did not emigrate before their people decided to stone them or expel them.

The hijrah of the prophets and callers to truth is entirely different from fleeing from one nation to another out of fear of oppression. The former is a movement from falsehood toward truth. Before emigrating, callers must assess both the people they are leaving and those to whom they are going. If capacity for truth remains in their present environment, they must give it priority and spend their strength in its reform. Only after testing it fully and finding no capacity should they seek another land. The place of hijrah must be favorable to the call and its objective; it may be a barren desert, a fertile land, within the country or beyond it.

The purposes of hijrah include fulfilling the doctrinal and psychological demands of the people of truth. From the moment they taste truth they become emigrants in intention and resolve. They are dissatisfied with the beliefs and practices of their age and seek a sound society in which they can breathe freely. True hijrah is therefore the hijrah of those whose bodies and hearts both emigrate; one whose body emigrates while his heart remains attached to the place he left has not made the real hijrah.

Another purpose is to make a final effort to awaken those who still possess life in their hearts. When the best people abandon their society, relationships, homes, wealth and beloved relatives without personal anger or hatred, but with sympathy and compassion, anyone possessing even a little regard for truth is affected. Many are thereby moved to abandon their false way of life and join the soldiers devoted to the path of truth.

A third purpose is purification. Until hijrah arrives, sincere and insincere people may remain indistinguishable in the ranks of the callers. Hijrah acts as a touchstone, separating Allah’s sincere servants from opponents and hypocrites. Its path is finer than a hair and sharper than a sword. Only those who are completely believing and sincere can cross it.

A fourth purpose is to train and organize the people of truth in an independent and pure environment, preparing them to remove power from falsehood, establish a righteous civilization and assume leadership of the world. A call to truth is like a seed that may sprout in any soil but develops fully only when transplanted to a free land where no other tree shades it. Under such conditions its roots deepen and its branches spread widely.

Hijrah produces essential results. First, the call spreads with full strength because the word of truth possesses an extraordinary capacity to grow, prevail and cover the earth. Second, falsehood rapidly or gradually disappears, because it has no root in human nature or harmony with the order of the world. Once truth withdraws its support, falsehood cannot survive. After the hijrah of the prophets, Allah did not grant their peoples unlimited respite: they were either destroyed by heavenly or earthly punishment, or the emigrant believers were commanded to confront them. In either case, truth ultimately prevails.

After this hijrah, the call to truth enters the third stage: jihad and war.

Third stage—Jihad

The drum of war is sounded only after the stages of conveying the message, bearing witness before humanity, and hijrah have been completed. Islamic warfare has necessary conditions. Until they are fulfilled, it is not permissible for the people of truth to take up the sword or shed blood; doing so would be an act of corruption rather than a deed deserving reward.

-:The End:-