The Mysteries Of The Soul

“And they ask you (O Muhammad), concerning the Ruh (the spirit); Say: “The Ruh (the Spirit): its knowledge is with my Lord. And of knowledge, you (mankind) have been given a little,” Al-Isra 17:85

The majority of Islamic scholars agree that nafs (soul) and ruh (spirit) are two names for one in the same thing, and as such are interchangeable. You will find throughout the Qur’an and the Sunnah the term ‘soul’ and ‘spirit’ used intermittently. Some scholars of Hadith hold the opinion, that the ruh is other than the nafs , but the nafs, which is in the form of man, is dependent on the ruh for existence.
Mans nature (i.e. nafs) is filled with vanities, desires and passions. It is the source of trials and afflictions, and there is no enemy more hostile to him than his own nafs. Thus, the nafs wants and loves nothing other than the things of this world, while the ruh longs for the Hereafter and invites to it.

The Souls Form
 
According to Ibn al-Qayyim and affirmed by Ibn Abul-‘Izz al-Hanafi, we find their description of the “souls” form described and explained as follows:

“The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive, and as fire circulates throughout the burning embers of coal.”

Related by Ibn Abul- ‘Izz al-Hanafi in ‘al Aqeedat at Tahawiyyah

Descriptions of the spirit as “light”, it’s mode of penetration of the body, and it’s shape cannot be proven by the Qur’an or the Sunnah. These descriptions can only be considered conclusions based upon their own understanding of the “proofs”.

The Sunnah is replete with description of the state and the nature of the soul. These Hadith substantiate the view held by dependable scholars:

An example of the physical and psychological punishment awaiting the disbeliever's occurs in the following portion of a long, authentically related Hadith:

“....The Angel of Death says: “O you foul soul, come out to the anger and wrath of your Lord” The soul inside the disbeliever's body is overcome by terrible fear (and does not want to deliver itself up), whereupon the Angel of Death violently pulls it out like multi-pronged skewers, being yanked out of wet wool - tearing with them the arteries and nerves..”

Related by Bukhari

It is also narrated in an authentic Hadith Um Salamah reported:

“Allah’s Messenger (saws) entered upon Abu Salamah (i.e. his corpse), whose eyes were wide open. The Prophet (saws) closed the lids and then said: “When the Ruh (spirit) is taken out, the eyesight follows it (i.e. watches it ascend).”

Related by Ahmed and Muslim

These Hadith indicate in two ways that the soul is indeed a form. First of all, something must have form in order to be grasped and extracted. And second of all, eyes can only visualize something that has form.

Two Deaths and Two Lives
 
In the Qur’an Allah (swt) has mentioned two deaths and two lives.

“How can you deny Allah (swt) when you were dead, he gave you life, then he gave you death and he is going to give you life once again and you will come back to us.”

Al Baqarah 2:28

“....The kafir will say on the day of judgment -Oh Allah, you have bound us to die twice, and you gave us life twice, and now we admit our sins, so is there any way out for us?.....”

Ghafir 40:11

The first death is the state of the soul when it was first created. Allah (swt) creates first of all from the sperm, it turns into ‘Alaqa’ (leach like substance), then the ‘Mugarah’ (little piece of flesh), and when it is in the shape of a fetus (after 120 days), the soul is breathed into it. This is the moment when life begins. When the soul leaves the body (when death occurs), this is the second death and then Allah (swt) gives them a new form and this is the second life.

This life now is the most important one, because what we do in this life, determines what happens in the next.

A third of our life is spent in sleeping. While we are sleeping our souls leave our body.

“Allah (swt) takes souls at the time of their death and (the souls) of those that do not die, during their sleep. He retains those souls for which he has ordained death, whereas he releases the rest for an appointed term.”

Az-Zumar 39:42

The soul can experiences pain and emotions and we know this by the fact that we dream.

The Prophet Muhammad (saws) said;

“The clearest among you in his dreams are the clearest among you in his faith. If you speak the truth all the time, then your dreams will be true, but if you speak lies all the time then your dreams will be false.”

Sahih

“If you could see, when the wrongdoers taste the pangs of death, and the angels stretch their hands out (saying), “Deliver up your souls. This day you will be awarded a degrading punishment.”

Al-An’am 6:93

Here it is stated that death is painful for the disbeliever's. Although, they are ordered to surrender their own souls to the angels, they are unwilling; therefore, the soul must be forced out as it does not wish to meet its punishment.

The term “akhriju anfusakum” used in this Qur’anic verse literally mean “expel” or push out your souls, indicating that the soul becomes a separate entity from the physical body.

The Meetings of Souls

Souls of the Dead Meeting with Each Other

The souls of the dead may be divided into the following two categories:

1. Favored souls (i.e. those of pious believers)

2. Punished souls (i.e. those of the sinful believers and disbeliever's)

The souls of the second group are confined to places of punishment and are too preoccupied with the torments of the grave to be able to meet or visit with each other. However, the blessed and favored souls of the pious believers are free to roam and meet. They may visit and discuss with each other their previous existence on earth. In the barzakh every soul will be with companions of like nature. (refer: Ibn al-Qayyim’s Kitab ar-Ruh page 28)

The following Hadith is a direct reference and clear proof that , in general, the souls of pious believers are able to meet and converse with each other.

Abu Hariarah (raa) reported that the Messenger of Allah (saws) said:

“Verily, the soul of the believer (after death) soars up to the heavens, whereupon the souls of other believers come to it, seeking news about those they know from the people of the earth.”

Related by Muslim, Bukhari and Ahmad

Souls of The Dead Meeting with Souls of The Sleeping

Since the souls of the living (which are sleeping) and the souls of the dead can roam in the spiritual world - for they are not tied to their earthly bodies - it is certainly possible that they meet and converse. This deduction is confirmed by the majority of dependable Qur’anic commentators, foremost among them; Imam Ibn Jareer at-Tabari and Ibn Katheer.

Allah says in the Qur’an:

“Allah takes the souls at the time of death and (the souls) of those that do not die during their sleep. He retains those souls for which He has ordained death, whereas he releases the rest for an appointed term.”

Az-Zumar 39:42

Ibn al-Qayyim mentions two view points regarding the tafseer on this verse. The first view is there are two points in time at which Allah takes souls: death and during sleep. Death may occur during sleeping or at other times. The soul taken at death is “retained” soul referred to in this verse. The “released” soul is that which is taken during sleep and is returned to its respective body upon awakening.

The second position in regard to this verse is that both the “retained” soul and the “released” one are taken during sleep. Then those who have completed there specified period of life are retained, while those who have not completed their time are returned to their bodies. This view suggests that the verse refers to only souls that die in their sleep and the souls which are returned to their respective bodies upon awakening, and does not mention the “retained” souls that die at times other than during sleep.

When I was researching this topic: I found it very hard to get information from the Qur’an and Authentic Sunnah of the Prophet (saws)

I think an appropriate way to finish is to re-quote the ayah from the beginning of this paper:

“And they ask you (O Muhammad) concerning the Ruh (the spirit): Say: “The Ruh (the spirit): its knowledge is with my Lord, And of knowledge, you (mankind) have been given but a little.”

Al-Isra 17:85

For further reference please refer to: Mysteries of the Soul Expounded by Abu Bilal Mustafa al-Kanadi

Etiquette of Visiting Graves

It is prescribed to visit graves in order to learn a lesson from that and to remember the Hereafter. That is subject to the condition that one does not say anything that will anger the Lord, such as calling upon the one who is buried or seeking his help instead of Allaah, or praising him and saying that he is for certain in Paradise, etc. 

The purpose of visiting the graves is twofold:
(a)The visitor benefits from remembering death and the dead, remembering that their destiny will be either Paradise or Hell. This is the primary purpose of the visit.
(b)The deceased also benefits and is treated kindly by the visitor greeting him with salaams, making du’aa’ for him, praying for forgiveness for him. This applies only to Muslims. Among the du’aa’s that may be recited are:
“Assalaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, in sha Allaah bikum laahiqoon, as’al Allaaha lana wa lakum al-‘aafiyah (peace be upon you O people of the dwellings, believers and Muslims, In sha Allaah we will join you, I ask Allaah to keep us and you safe and sound).”

It is permissible to raise the hands when reciting this du’aa’, because of the hadeeth of ‘Aa’ishah who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went out one night, and I sent Bareerah to follow him and see where he went. She said, ‘He went towards Baqee’ al-Gharqad [the graveyard in Madeenah], and he stood at the bottom of al-Baqee’ and raised his hands, then he went away.’ Bareerah came back to me and told me, and when morning came I asked him about it. I said, ‘O Messenger of Allaah, where did you go out to last night? He said, ‘I was sent to the people of al-Baqee’, to pray for them.’”

But you should not face the grave when making du’aa’ for them; rather you should face the direction of the Ka’bah, because the Prophet (peace and blessings of Allaah be upon him) forbade prayer (salaah) facing graves, and du’aa’ is the heart and soul of salaah, as is well known, and is subject to the same rulings. The Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ is worship” then he recited the aayah (interpretation of the meaning): “And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation).” [Ghaafir 40:60]

You should not walk between the graves of the Muslims wearing your shoes. It was narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If I were to walk on hot coals or on a sword, or if I were to mend my shoes using my feet, that would be better for me than if I were to walk on the grave of a Muslim. And it makes no difference to me if I were to relieve myself in the midst of the graves or in the middle of the market-place [i.e., both are equally bad].’” (Narrated by Ibn Maajah, 1567)

We ask Allaah, the Most High, the Omnipotent, to have mercy upon our dead and the deceased Muslims.
Adapted from Mukhtasar Ahkaam al-Janaa’iz by al-Albaani

Disreputable Hajj & Umrah Tour Operators

For most of us going on The Hajj is a once in a lifetime experience,but what should you know before booking your Hajj or Umrah trip. Also what if something goes wrong whilst you are on your journey.
I myself had a bad experience this Febuary when I booked a Umrah trip with Mohammed Arif of Haji Tours in Levenshulme. I had been told my hotel was the four star Dar Al Eimaan Grand but upon arriving in Makkah in my Ihraam fatigued after a long delayed flight I was met by their middle man Rana Tariq at the hotel and told it was fully booked and he had got us a room in a nearby hotel which turned out to be a poor 2 star standard hotel.I was too mentally and spiritually focused on completing my Umrah that I accepted the room and was told a few days later that they will be making it up to us by putting us in the Anjum 5 star with breakfast upon our return from Madinah. I learnt that this was due to my colleagues having had their family members complain to them back at Haji tours.
Upon arriving back home I did visit them to see what had caused the mix up but was met with an aggressive hostile attitude from Mohammed Arif who then blamed his assistant  Sarfraz Ahmed who blamed their middleman  in Makkah who is Rana tariq. This is a common theme amongst some tour operators where blame is passed on to others.

For many Hajj and Umrah pilgrims their trip is thankfully a memorable and trouble free occasion. However, you may have heard reports about some pilgrims who have suffered at the hands of disreputable travel organisers. Lets look at things to consider before and while booking your trip. Let me also explain what to do if you end up dissatisfied with your trip.

In the UK, anyone who offers for sale (other than occasionally) package tours must comply with the Package Travel Regulations (PTRs) 1992. The majority of Hajj and Umrah trips will fall under the PTRs. 

Before you book:

• Check your trip is ATOL protected. Your Hajj or Umrah package will more than likely include flights. Any tour operator arranging packages with flights must hold a current Air Travel Organisers Licence (ATOL). Those who do not are operating illegally! An ATOL ensures that your prepayments are protected and also provides for getting you back home if necessary in the event of the operator going bust. You can check whether your operator holds a licence on-line at Civil Aviation Authority or by calling 020 7453 6424.
• You are entitled to rely on the descriptions on brochures and internet sites, including photographs – they should not be misleading or inaccurate.
• Ask for and read the terms and conditions of the trip.

HAJJ PILGRIMAGES

At the time of booking and after:

• If you have any special requests make sure they are specifically mentioned on the booking form.
• Before the contract is completed you must be given information in a suitable form about any: passport and visa requirements, health requirements, and security and repatriation arrangements in the event of the operator going bust.
• Before you leave on your trip you must receive a written copy of the terms of the contract for the holiday plus confirmation of your booking, details about the itinerary; transport connections; times and places; the name and address of a company representative or an appropriate contact for you to use while you are on your trip. These all form part of your contract with the organiser.
• Keep your contractual documentation, booking invoices, letters or other documents in a safe place.

Changes to the details of your trip

• Significant changes to your trip such as flight details or itinerary should be made known to you as quickly as possible in order for you to make appropriate decisions and – if you wish – to cancel your trip without penalty.

If you are unhappy with your trip

• Local Government Trading Standards Departments (TSDs)which are located within local councils are responsible for enforcing the PTRs and can offer you advice on how to seek redress. You can find the address and telephone number for your nearest TSD by entering your postcode on Trading Standards , or contact your local Council.
•  Another source of legal advice is your local Citizen’s Advice Bureau (CAB) Citizen’s Advice Bureau
•  The Consumer Direct Website Consumer Protection website offers information and advice to consumers on a wide range of issues including package travel.

It should be noted that there are situations which may be encountered in Saudi Arabia (such as lost passports, health and safety matters) which are not covered by the PTRs. The Foreign and Commonwealth Office (FCO) provide helpful information on how to prepare for and what to expect from your Hajj and Umrah pilgrimage on their website Hajj -travel-advice .

It should also be noted that the CAA who issue ATOLs has no remit to deal with complaints about the standard and quality of Hajj or Umrah trips. This is again a matter for trading standards.

Original Source: http://www.bis.gov.uk/assets/biscore/consumer-issues/docs/h/12-680-hajj-umrah-package-trips-consumer

URN 12/680


Complaining To The Ministry of Hajj & Umrah 

Anyone having a complaint should make his/her case clear in a complaint letter and send it to one of the addresses provided. He/she should also provide a contact address (preferably an airmail address) through which he/she can be reached when a resolution to the complaint is reached. If the complaint is upheld, the travel agent can be suspended or struck off the list of approved travel agents. In these circumstances, the agent will no longer be able to organise pilgrimages.

you can contact the Ministry of Hajj direct.

Complaints Department
Ministry of Hajj
Al Maazar Street
Riyadh

or

Complaints Department
Ministry of Hajj
Hail Street
(near U.S Consulate)
Jeddah

You can also write to your local Saudi Embassy

Do remember: British Hajjis have the same protection as package holidaymakers when flights and accommodation are booked together; by booking through an ATOL registered tour operator, your rights are assured.
Hajj & Umrah tour operators/travel agents should not supply any misleading or deceptive material to pilgrims regarding the package price or any other conditions applying to the contract.
You are protected by the legislation The Package Travel, Package Holidays and Package Tours Regulations 1992 which has outlined clearly the responsibilities of (Hajj & Umrah) travel & tour operators and protects the rights of consumers (pilgrims).
Consumers with any queries are being advised to Citizens Consumer Advice  on 03454 04 05 06  for further advice on their rights.


The following are the contact details for authorities which deal with complaints from Hajj pilgrims and Umrah performers:
Note these are local numbers in Saudi Arabia

The Authority	City	Telephone No.
Emirate headquarters of Makkah Province	Makkah Al-Mukarramah	5749582
	Jeddah	6648888 6530000
Emirate headquarter of Madinah	Al-Madinah Al-Munawwarah
Office of the Pilgrimage Minister	Jeddah	6655043 6655077 6650855
Complaints Committee in Jeddah Airport	Jeddah	6858212 6858271
Branch of Pilgrimage Ministry in Jeddah	Jeddah	6470055 6474755
Branch of Pilgrimage Ministry in Makkah	Makkah Al-Mukarramah	5571714
Branch of Pilgrimage Ministry in Madinah	Al-Madinah Al-Munawwarah	8263131
Ministry Under-Secretariat in Makkah	Makkah Al-Mukarramah	5571714
Complaints Committee in Makkah	Makkah Al-Mukarramah	5571714
Complaints Committee in Arafat	Arafat	5562226
Complaints Committee in Mina	Mina	5566305
Ministry Branch in Arafat	Arafat	5562271
Ministry Branch in Mina	Mina	5570293

Prophetic Methodologies in Da’wah

In the name of Allaah, the Most Merciful, the Bestower of Mercy.
 
Allaah (the Majestic) distinguished this Ummah over other nations due to us establishing the call to Allaah and His religion:

{You are the best nation raised up [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah} [03:110]

The Prophet (sal Allaahu alayhi wa sallam) lived his life calling to Allaah in earnest. If one considers the life of the Prophet (sal Allaahu alayhi wa sallam) as a preacher, he will come to realise how the Prophet (sal Allaahu alayhi wa sallam) employed specific methodologies in Calling to Allaah.
The success – or indeed failure – of our Da’wah therefore depends on how closely we adhere to the guidance and methodologies set out by the Prophet (sal Allaahu alayhi wa sallam). It should also be noted “that the difference, separation and discord that has occurred between many of those who Call to Allaah, has only occurred due to a lack of understanding the Fiqh of Da’wah established in the Qur’an & the Sunnah in accordance with the understanding of the Pious Generations.
From this, we are able to understand the importance of paying attention to the methodology of Da’wah as found in the Prophetic Sunnah.” [1]
Mentioned below are five Prophetic methodologies and principles that all preachers to Islaam should adhere to in Calling to Allaah and Islaam.

1. Actions speak louder than words
Before a Muslim calls other people to Islaam with his tongue, he must first display his religious call through his own good actions and beautiful manners. Before calling the people to implementing the laws of Islaam, a Muslim must first implement the laws himself. People are influenced by actions and behaviours more than they are influenced by mere words and statements.
Allaah (the Most High) censured the Tribe of Israeel for commanding others with goodness and yet ignoring their own actions:

{Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?} [02:44]

He (the Exalted) also directly addressed the Believers:

{O you who believe, why do you say what you do not do?} [61:02]

“The scholars of evil sit at the doors of Paradise, they invite the people to it with their statements but their actions call the people to the Hell Fire. Every time their statements proclaim to the people: ‘Come [to Paradise]’; their actions reply: ‘don’t listen to him.’ If what he called to was the truth, he himself would be the first person to act according to his own words. Such people appear as guides; however their reality is of bandits.” [2]

2. Give glad tidings or reward before threatening with warnings
Whoever contemplates the verses of the Qur’aan, will find that when Allaah (the Exalted) combines a mentioning of a glad tiding of a reward as well as the threat of a punishment, He brings the glad tiding of the reward before the threat of the punishment. Indeed, He even described His Messenger as being:

{We have not sent you (O Muhammad) except as a Giver of glad tidings and a Warner to all mankind, but most of men know not} [34:28]

Consider in the above Verse how the Prophet was sent as a ‘Giver of glad tidings’ before a ‘Warner to mankind.’
When the Prophet (sal Allaahu alayhi wa sallam) sent Abu Moosa al-Ash’aree and Mu’aadh ibn Jabal to Yemen, he advised them by saying,

Make matters easy for people and do not make them difficult, give glad tidings to the people, and do not cause the people to flee away. [3]

So each Muslim who calls to Allaah should seek to entice the people with Islaam, and give them the glad tiding that Islaam will afford for them a happy beautiful life. Contemplate the saying of Allaah, in which He encourages people to do good deeds by mentioning great reward

{Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do} [16:97]

This is the same methodology you should use with your own children; entice them with rewards before you threaten them with punishments. ‘If you do this righteous action, I will reward you with such and such…’ before you ever say: ‘if you do this action I threaten you with such and such…’
This does not however mean that we do not warn people about punishments, but rather we should begin with the many glad tidings mentioned in the Qur’an and the Sunnah and resort to punishments afterwards.

3. Moderation in giving Da’wah and be careful of going to extremes
Every Caller to Islaam should maintain moderation in calling to Allaah and His religion. Both the extreme of exaggeration as well as the extreme of being too lenient and negligent will only harm the Da’wah.
Unfortunately, some preachers begin with the extremes of Takfeer (passing a verdict of disbelief upon an individual who declares himself a Muslim), Tafseeq (accusing a Muslim to be sinful and disobedient) and Tabdee’ (Judging Muslims as being Innovators). This phenomenon is something which has today become common amongst some youth who ascribe themselves to knowledge. Due to being overzealous they occupy themselves with Takfeer, Tafseeq and Tabdee’; no doubt this is a form of being extreme. [4]
So our Da’wah must be based on a methodology which is apparent, fair and moderate; “we must maintain a moderate methodology in passing judgements on situations, people, ideologies, intentions, intended objectives, societies, scholars, preachers and people. This moderate and fair methodology must be implemented.” [5]
In addition a student of knowledge only judges actions and statements that are apparent rather than passing judgements on individuals, this is left to the firmly grounded scholars who have the appropriate credentials to pass such verdicts.

4. Small steps at a time
The methodology of the Qur’aan and the Prophet (sal Allaahu alayhi wa sallam) is to give Da’wah in a gradual process; beginning with the most important affairs and moving on to more detailed affairs at a later stage.
Preachers must therefore prioritise; “beginning with the most important matters and delaying other matters that are less important. We must be people of understanding because our Sharee’ah has ordered us to be people of understanding and vision; and that we should not be hasty and chaotic in our affairs.” [6]
This is clearly shown in the narration of Mu’aadh Ibn Jabal, when the Prophet (sal Allaahu alayhi wa sallam) sent him to Yemen. He said to him,

"You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allah alone. If they acknowledge this from you, then inform them that Allah has obligated upon them five prayers during their days and nights. If they acknowledge this from you, inform them that Allaah has obligated Zakaah upon them". [7]

Also, the laws of Islaam were revealed in stages and over a number of years. Most of the Islamic laws were revealed in Madeenah after the Prophet (sal Allaahu alayhi wa sallam) had cultivated his companions upon the correct belief in Makkah for 13 years. For this reason, it is narrated that Aaishah (may Allaah be pleased with her said),
“If the first verse to be revealed was, ‘Do not drink alcohol,’ the Arabs would have replied, ‘we will never leave drinking alcohol.’ If the first verse to be revealed was, ‘don’t fornicate,’ they would have replied, ‘we will never leave fornication…’ [8]
So this was the methodology traversed upon by the Prophet (sal Allaahu alayhi wa sallam) in calling people to Islaam. He cultivated them upon strong foundations for many years and then moved on to the other aspects of the religion.

5. Connect people to the truth and do not connect them to individuals and personalities
It is said, ‘truth is not known by men, rather men are know by the truth.’ [9]
Therefore let the Call of a Muslim preacher be to connect people to the truth, to Allaah and to His religion. We shouldn’t connect the people to a specific personality, a particular group or party. Rather the connection should be to the Sacred Texts of the Qur’aan and the Sunnah. This is because, Islamic personalities and groups can – and will – make mistakes and err; however the Sacred Texts of the Qur’aan and Sunnah can never err.
For this reason, Allaah (the most High) ordered His Messenger to say,
{Say, (O Muhammad) this is my way: I call to Allaah upon certain knowledge – I and those who follow me.} [12:108]
In this Qur’anic verse, the Prophet Muhammad (sal Allaahu alayhi wa sallam) was ordered to proclaim that his way is to call to Allaah and not call to personalities or groups.
Having said this, the role of the Scholars who call to the truth can never be diminished. The scholars are to be referred back to in understanding the Sacred Texts for they are the people who have inherited this knowledge from the Prophets by way of learning and studying.
May Allaah guide us to implementing the methodology of the Prophet (sal Allaahu alayhi wa sallam) in establishing Da’wah in the correct manner.
Written by the one in need of Allaah:
Abul Abbaas Naveed Ayaaz
 
Footnotes
[1] Fiqh ad-Da’wah fee Saheeh al-Bukhaaree; Shaykh Saalih Aal as-Shaykh
[2] Al-Fawaaid by Ibn al-Qayyim (p112)
[3] Narrated by Abu Moosa al-Ash’aree; Collected by Abu Dawood in the Book of Manners
[4] Shaykh Saalih al-Fawzaan delivered a lecture (in Arabic) entitled: The Appearance of Takfeer, Tafseeq and Tabdee’. In this lecture he expands on these issues and explains how people fall into extremism with regards to them. A small section of it has been transcribed here in Arabic: http://www.sahab.net/forums/index.php?showtopic=26402
[5] ‘Moderation and Fairness; its effect on the Ummah’ An Arabic lecture delivered by Shaykh Saalih Aal ash-Shaykh
[6] Ibid
[7] Narrated by Mu’aadh Ibn Jabal; Collected by Bukhaaree & Muslim
[8] Narrated by Aaishah; Collected By Bukhaaree in the Virtues of the Qur’aan
[9] This saying is often mentioned by the scholars; Ibn Jawzee attributes it to ‘Alee Ibn Abee Taalib (may Allaah be pleased with him) regarding which he said: “One should look at the saying and not the person who is saying it, as ‘Alee (may Allaah be pleased with him) said to Haarith bin Hoot when he said to ‘Alee: Do you think that Talha and Zubayr were upon Falsehood? So ‘Alee replied to him: O Haarith, indeed you have been deceived. Indeed the truth is not known by men, rather know the truth and you will know its people.” [Summarised from Talbees Iblees, Ibn Jawzee.]

Twenty pieces of advice in preaching to non-Muslims

In the name of Allaah, the Most Merciful, the Bestower of Mercy.

One: There is no difference between preaching to Muslims and non-Muslims, each one of them is an important avenue to goodness. The successful person is the one who has a share in each avenue of goodness.

Two: Calling non-Muslims [to Islaam] requires knowledge, wisdom and patience. The path to it is not adorned with roses. The reward attached to such an action is appropriate to the level of striving.

Three: Never lose hope in acceptance. People are open to acceptance and do not belittle any act of goodness; some non-Muslims will not require except a gentle push to accept Islaam.

Four: Your obligation is to merely call others, not the end-result. You perceiving the dangers of disbelief and it’s consequences pushes you to strive even more. Leave the end result to Allaah.

Five: From the deception of Iblees upon some people is their saying: it is enough to show a good example in calling non-Muslims [to Islaam]. How deceived are you?! Direct calling [and teaching] is also of importance.

Six: Showing lofty manners and loving goodness for a non-Muslim will earn his trust and respect. Always choose an appropriate time and place to discuss with him, exploit every opportunity and be aware of procrastinating.

Seven: Non-Muslims are different types, so give each type their share of Da’wah. Pay attention to individual needs and differences, and interact with each person according to what is appropriate for him. An uneducated person is different to an educated person, and the European is different to the African.

Eight: From experience, the quickest way to the heart of a non-Muslim is to explain the beauty, grace and advantages of Islaam. Give poignant examples which are appropriate to his state and situation so he will fully appreciate them.

Nine: From the mistakes when conveying the religion of Islaam to non-Muslims is to suffice in mentioning its good points without encouraging the person to actually accept Islaam. Know that a person appreciating the good points of Islaam does not always result in him accepting it as his religion.

Ten: It may be from wisdom with some non-Muslims (such as the arrogant person or a person who attacks Islaam) to cause them to doubt their religion before showing them Islaam, but don’t force him to become stubborn and defensive [by way of argumentation].

Eleven: Embed in the mind of the person you are calling, the difference between Islaam and Muslims. The biggest barrier preventing non-Muslim entering Islaam is the negative image of the Muslims.

Twelve: Scientific miracles found in the Qur’an and Sunnah is an effective avenue to calling non-Muslims, but delve into this subject with caution and moderation, investigate with accuracy and leave off exaggeration.

Thirteen: Doubts regarding Islaam are an obstacle preventing people from entering into it. Certain doubts are widespread and often repeated, so know the answers before discussing.

Fourteen: Be careful of entering into a discussion whilst you are not qualified to do so. Doing so will cause more harm than good. Differentiate between propagating Islaam and between debating about it, the latter requires specific qualifications.

Fifteen: Avoid as much as possible entering into subjects that a non-Muslim will not be able to comprehend such as the penalty for infidelity, circumcision, polygamy etc… If you are forced to discuss such issues, have the answers prepared.

Sixteen: From the strange doings of some people, is that if they see a desire from a non-Muslim to enter into Islam, they call him to delay and ponder deeply. This is a crime!

Seventeen: Know that entering into Islaam is not merely pronouncing the two testimonies of faith without understanding their meanings as well as complying to their obligations.

Eighteen: Take care of prioritising: first developing faith in Allah, then the Prophethood, the Final Day etc… Some people prevent others from the religion without realising. They will begin with: ‘stop drinking alcohol, women… and go circumcise!

Nineteen: Not every translated book is appropriate for distribution. Give an appropriate book to the right person in an appropriate time.

Twenty: Following up a person who has accepted Islaam is often more difficult than preaching Islaam to him. Don’t abandon him as a prey to the devils among Jinn and humans.

May Allaah guide us all and make us from His Helpers
Reference:salehs.net/mk.htm
Abul Abbaas, Naveed Ayaaz