Fifteen Points concerning the Call and the Caller 2

15 Points Concerning
The Call and the Caller


(2) To be covetous in seeking knowledge and obtaining it from its sources, searching for it, studying and revising it, and to question the scholars and seek their counsel in what they find problematic, until their hearts rest at an opinion they deem closer to the truth.


(3) Wisdom in Da’wah. This is that a person acts accordingly to each situation, and that he be refined in his approach, humble and soft-spoken. This is implied by the noble aayah,

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“Call to the Way of your Rubb with wisdom and fair preaching.” [Surah an-Nahl (16):125]


(4) To be kind and soft to the one being addressed, even if he be proud and haughty, as Allah (I) said,

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“And by the Mercy of Allah you dealt with them gently. And had you been severe and harsh-hearted they would have broken away from about you. So look over their faults, and seek forgive­ness for them, and consult them in affairs...” [Surah Aali ‘Imraan (3):159]

And, as Allah (I) said to Musa (u) and Haaroon (u),

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“And go both of you to Fir’awn[1], for verily he has transgressed [all bounds]. And speak to him mildly in order that he may accept admonition or fear.” [Surah Taa-Haa (20):43-44]

And the Messenger (r) said,

“Gentleness does not enter into any matter except that it is beautified, and harshness does not enter into any matter except that it is disfigured.” (Muslim)


(5) Sabr.[2] Allah (I) said to His Prophet (r),

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“And therefore have sabr [O Muhammad (r)] as did the Messengers of strong will.” [Surah al-Ahqaaf (46):35]

He (I) also said,

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“So bear with sabr all that they say, and Glorify your Rubb with Praise.” [Surah Qaaf (50):39]

And Allah (I) said,

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“By the time. Indeed all humankind is in a state of loss; except those who believe, and do right­eous deeds, and encourage each other in truth and encourage each other in sabr.” [Surah Al-’Asr (103)]

So sabr is one of the four conditional characteristics that one must have in order to be saved from eternal loss, and they are:

 (i)     Eemaan[3], which is inclusive of knowledge. This is because of the fact that eemaan entails giving truth to something, and one can not give truth to something he does not know.

(ii)    Acting upon that knowledge, because that is what is sought from knowledge. Sufyaan ath-Thawri once said, “Knowledge calls out to action, if it answers [...], and if does not it leaves him.” Maalik bin Deenaar said, “Indeed if a scholar does not act upon his knowledge, his admonition slips from the hearts [of people] as a drop of water slips from a rock.”

(iii)   Encouraging one another to have sabr with the harm faced in giving da’wah, which is inevitable for one who is truthful in their call. For this Allah (I) coupled the encouraging of sabr with ...

(iv)   Encouraging of truth. He denounced those who refrain from da’wah fearing harm. Allah (I) said,

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“And from people are some who say, ‘We believe in Allah.’ But if they are made to suffer for the Sake of Allah, they render the trial of people as the trial of Allah.” [Surah al-’Ankaboot (29):10]

(6) That the caller be just in his speech and action, as Allah (I) says,

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“O You who believe stand firmly upon justice as witnesses for Allah, even though it may be against yourselves, or your parents, or your kin.” [Surah an-Nisaa’ (4):135]

And in the hadeeth[4] of the Prophet (r) said,

“Say the truth even if it were bitter.”


(7) That the caller should have the quality of humbleness. Allah (I) says,

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“And walk not on the earth with conceit and ar­rogance. Verily you can not rend nor penetrate the earth, nor can you attain a stature like the mountains in height.” [Surah al-Israa’(17):37]

And as the Messenger of Allah (r) said,

“Indeed Allah has revealed to me that you humble yourselves so that you do not transgress each other.”


(8) That the caller set a good example for those being addressed. This is accomplished by racing to perform good deeds, and distanc­ing oneself from evil. This is to be done so that there be no breach be­tween his words and deeds and that he act according to what he preaches, leading to Allah’s pleasure, as He (I) said,

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“O you who believe, why do you Say that which you do not do? Most hateful it is to Allah that you say that which you do not do.” [Surah as-Saff (61):2-3]

A poet once said,

Do not prohibit something and come with the same,

and if you did indeed that is a great disgrace.

These eight characteristics which we mentioned are all qualities de­sired of the caller. And as for the call, they are as follows:


9) That one start with what is most important, and then proceed to that which is less. In a hadeeth found in the Saheehayn[5], the Prophet (r) sent Mu’aadh to al-Yemen and said to him,

“Verily you are going to a nation from the people of the Book. Let the first thing you call them to be to bear witness that there is no deity worthy of worship except Allah (the shahaadah of laa ilaaha illAllah) and that Muhammad (r) is the Messenger of Allah. And if they obey you in that, then tell them that Allah has obligated five prayers in every day and night. And if they obey you in that, inform them that Allah obli­gated alms-giving [Zakaat][6], taken from the rich and given to the poor...”[7]


(10) That one endeavor in rectifying matters of ‘aqeedah and purifying it from the filth of shirk, along with which no deed is accept­able and no sin is forgiven, as Allah (I) says,

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“Indeed Allah forgives not that partners be set up with Him, and He forgives other than that to whom He wills.” [Surah an-Nisaa’ (4):48]

And there is no difference whether it be shirk of ‘ibaadah or shirk of tahkeem[8]. These two are the greater forms of shirk, and in commit­ting them a person leaves fold of the religion. And there are two other types of shirk, the lesser shirk (al-asghar), and the hidden shirk (al-khafiyy). It is obligatory upon the callers to clarify all the types of shirk, and also warn against bid’ah.[9] And if one’s actions became purified from these two evils, everything else is much less, and he should then take to correcting them, again starting with the most im­portant.


(11) That he not take names, even if they be known, for this is from the tactics of da’wah. The Prophet (r) would say, “What is wrong with those people who say so and so... or do so and so...”

And in the hadeeth of Bareerah,

“What is wrong with those people who for­mulate conditions not found in the Book of Allah? Any condition not found in the Book of Allah is invalid, even it be a hundred condi­tions.” (An-Nasa‘i)


(12) That he liven his admonition so that those listening do not get bored or fed up. He should also remember not to lengthen it so that they are not burdened, for indeed people have other duties and obli­gations to attend to. So let the admonition be helpful to the people; less in speech but inclusive in meaning. This is better than speech which causes one to forget because of its length. An exception could be made, though, if a person was invite to a panel discussion or lec­ture. In this case, there is no harm that he lengthens it, of course if he was certain of their pleasure and desire, but also let that be something reasonable.


(13) Trust in Allah and depending upon Him, being content and suf­ficing in Him, and being reassured in His management of affairs. Al­lah (I) said,

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“And on Allah alone let the believers put their trust. And why should we not put our trust in Al­lah while He indeed has guided us our ways? And we shall certainly bear with patience all the hurt you may cause us, and on Allah alone let those who trust put their trust.” [Surah Ibraaheem (14):12]


(14) Expending great energy and strength in da’wah and giving it the best and most of his time and not merely what is leftover. He is to wait for opportunities and seize them when they appear. He should keep up with lectures, organize the reading of different books in masaajid,[10] and do other things in its like. What is important is that da’wah dominates his concern until it he becomes preoccupied in it night and day, and this is what is sought.


(15) Retreating to Allah in all times by abundant supplication and imploration. He should seek His help and in that Allah grants him Tawfeeq[11] and the able to perform correctly, and that He removes the Shaytaan[12] from his path. He should always be in communication with Allah, seeking His help against his enemies, asking Him in what bet­ters him and his da’wah, and that He grant him ikhlaas in it and in everything else which he faces.

In closing, this is what I was able to compile in this short notice re­garding the call and the caller, and whatever is deficient in its founda­tion can never be perfected, and may the peace and Blessing be on our Prophet Muhammad, and upon his family and companions.


[1] Fir’awn (): The Pharaoh that Allah delivered the Bani Israa’eel from by the hand of Musa (u).

[2] Sabr () is to have patience from disobeying Allah, in obeying Allah’s orders, and to have patience with the various decrees of Allah.

[3] Eemaan () consists of three parts: (i) True belief and confirmation of the heart, (ii) Speech of the tongue, (iii) Action of the limbs. If any of them is absent, then eemaan itself is not present.

[4] Hadeeth (), meaning narration, in this case ‘a saying, deed or approval accurately narrated from the Prophet (r) by way of the Sahaba [his Companions] (t)’. The plural is ahaadeeth (), and these are found collected in various books by Scholars of Islam.

[5] As-Saheehayn (): The two Saheeh’s. These are the ahaadeeth collected by Imaam Abu Al-Hussain Muslim and Imaam Muhammad bin Ismail Al-Bukhaari, the two collections which contain only the most authentic narrations.

[6] Zakaat ( ): A certain fixed proportion of wealth and of every kind of property liable to the obligatory alms dues that a Muslim must pay yearly for the benefit of the poor in the Muslim community.

[7] This hadeeth has been related by al-Bukhaari, Muslim and others. This wording is closest to one narrated by ibn Taymaiyyah found in Jaami’-ur-Rasaa’il.

[8] Tahkeem (). The concept that only Allah has the right of legislation in His creation.

[9] Bid’ah ( ): innovation.

[10] Masjid () is a place designated specifically for the establishment of prayer. Its plural is Masaajid ().

[11] The word tawfeeq () literally means to equate between two things. In the religious sense it is to equate between a person’s actions and correctness. So Tawfeeq from Allah is that Allah grants the person the ability to accord his action or opinion to the correct one.

[12] Ash-Shaytaan (): Satan, or Devil; Iblees himself, or an evil jinn or person working in the cause of Iblees.

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Date : 4/5/2010
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