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# Presenting Islam today - Challenges and thought share

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# Mirza Yawar Baig
Text copyright © Mirza Yawar Baig 2012

Cover photo copyright © Mirza Yawar Baig 2012

Smashwords Edition

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Preface

All praise and thanks are due to Allah(SWT) the Rabb of the universe. Peace and blessings on His Messenger(SAW) our Master Muhammad(SAW) and on his family and Companions and those who follow them in excellence until the Final Day.

This short booklet is to share some thoughts about the challenges that face us today in the most important of all our duties – presenting Islam to the world. We see many people doing many things, adopting tactics and strategies from sources as diverse as Christian Evangelists, the film and TV industries, event managers, the world of communication, internet and information technology. You name it and someone somewhere is doing it.

When looking at it the question which one of my teachers asked me, comes to mind. He asked me, 'Where do we draw a line?'

In my view the complexity and decision point has to do with which technology to use but much more importantly it has to do with the underlying premises which lead to the decisions. It has to do with our own connection with Allah(SWT), love for His Messenger(SAW), our belief that his Sunnah is actually applicable in this world today. It has to do with the purity of our own intention - Al Ikhlaas-un-Niyyah, the single-minded pursuit of the pleasure of Allah(SWT) alone. And finally and most importantly

it has to do with a strong awareness that Shaytaan the Great Corruptor will do his best to corrupt us and the humility to accept that we are NOT immune to corruption. It has to do with

realizing the insidious corrupting influence of money and fame and that Shaytaan will help us to create justifications for both.

However those justifications will only ease our path to Jahannam and not Jannah. It has to do with realizing that in the blind focus on fund raising and finding funders, we are likely to compromise the very values of Islam and the Shari'ah of Muhammad(SAW) which we claim that we seek to propagate and instead we stand silently before those who we should be admonishing. Our tongues are muted, our voices are silenced because we have dollar signs in our eyes and our sight is dazzled with the yellow glimmer of gold. All the principles of Deen we learnt in our Jamiyaat are forgotten. All that we learnt about the principled stances of the Salaf, we only pay lip service to while we give Khutbas which praise the generosity of our benefactors – conveniently turning a blind eye to all the Haraam that they indulge in. We fear them and the fact that they will withdraw their benevolence if we speak the truth. By our actions we show that we don't fear Allah(SWT), our and their Creator to whom is our return. Our very presence alongside the wealthy, sucking up to them, is a source of misguidance for the general public and a source of nausea for those who know. Our willingness to give Fatawa to suit their desires, to twist and turn the Deen to indulge them, seals our own fate.

It is reported that Sufyân Al-Thawrî – Allâh have mercy on him – said, "Wealth is the disease of this Ummah, and the scholar is the doctor of this Ummah. So if the doctor brings the disease to himself, how will he cure the people?"

Al-Dhahabî, Siyar A'lâm Al-Nubalâ`, Vol. 7 p243

I have tried to share my thoughts on the various aspects which are involved. This is not an exhaustive study. But I hope it will stimulate thought and action to ensure that the work of presenting Islam to the world is done in the way that Allah(SWT) showed His Anbiya so that the Baraka of that method remains with us all the way.

M. Yawar Baig

# Da'awa is about winning hearts, not arguments

Nahl 16: 125. Invite (mankind, O Muhammad) to the Way of your Rabb (Islam) with wisdom and fair preaching, and argue with them in a way that is Ahsan (Best). Truly, your Rabb knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.

Allah(SWT)taught us how to present Islam especially to People of the Book. And advised Rasoolullah(SAW)to use first Hikma (wisdom) and then after that Mau-idhatul Hasana (best way of explaining). 'Mauidha' is from 'Wa'adh' (speech, lecture). And then mentioned especially the way this is to be done i.e. argue with the best of Akhlaaq (Jaadilhum billati hiya Ahsan).

There is no speech which is more truthful than the speech of Allah(SWT)and no advice that is better than the advice of Allah(SWT)to His Nabi(SAW)whose very purpose of existence was Da'awa.

There is not a single instance in the Shari'ah where it is permissible to publicly humiliate people in the name of presenting Islam and not a single instance in the Sunnah where

Rasoolullah(SAW)did so. He(SAW)didn't even publicly humiliate the

open declared enemies of Islam and himself like Abu Jahl, Abu Lahb, Shayba, Utba and others whose enmity was known to all and who were not people of the book.

On the contrary he(SAW)gave specific advice to Mua'adh ibn Jabal(RA)when he was sending him to Yemen as the Qadhi and Governor and said to him, 'They are a People of the Book (in this case Christians). Present the Kalima to them. If they accept, then invite them to Salah. If they accept, direct them to pay Zakah. Take it from their rich and give to their poor.'

See the beautiful advice about how to give Da'awa, especially to People of the Book!

  1. Invite them to Islam (Tawheed) with the best of Akhlaaq, making their Ikraam (treating them with honor) and being good to them.

  2. Then when they accept Islam, give them the biggest treasure that Islam has to offer – As-Salah – which is a direct connection to Allah(SWT). For a people used to going to priests to confess sins and ask for blessing, to be told that the One who forgives sins is Allah(SWT)who you can access directly without any intermediaries and that you are closest to Him in Sajda and that you can ask Him whatever you want and He will listen to you and accept your dua is the most liberating thing in the world.

  3. Then he(SAW)advised Mua'ad ibn Jabal(RA)regarding Zakat and told him to take from the rich of those people and give it to their own poor. He(SAW)didn't tell him to take it from them and send it to Madina as a royal tribute.

Imagine the effect of this methodology of Da'awa of the Qur'an and Sunnah on the hearts of people. You don't have to imagine it. History is witness that the whole of Yemen became Muslim and remains so to this day, 15 centuries later.

Mua'ad ibn Jabal(RA)was one of the most competent Ulama among the Sahaba. He was a young man, an Ansari, very handsome and one of the favorite students of Rasoolullah(SAW). He was the man who Rasoolullah(SAW)instructed in Islam and the methodology of Da'awa and then when he had to pick the best person to be the Governor and Qadhi in Yemen, he(SAW)picked Mua'ad. Rasoolullah(SAW)'s actions are not random. He didn't pick according to his own desires. He(SAW)was guided by Allah(SWT)in his choices.

Then when he(SAW)was sending Mua'ad(RA)off, he walked with him, holding the bridle of his mount with Mua'ad(RA)riding and asked him, 'How will you judge, O! Mua'ad?'

Mua'ad ibn Jabal(RA)said, 'I will judge by the book of Allah, O! Messenger of Allah.'

'And if you don't find the answer there, what will you do?'

'I will look for it in the Sunnah of Allah's Messenger(SAW).'

'And if you don't find the answer there, what will you do?'

'I will consult will the people of knowledge.'

'And if there is nobody to consult?'

'I will use my own judgment in the light of the Book of Allah(SWT)and the Sunnah of His Messenger(SAW).'

Rasoolullah(SAW)approved this methodology and that has ever since been the basis of the four principles of the Shari'ah: Kitabullah, Sunnatur Rasoolullah(SAW), Ijma and Qiyas.

This Hadith is also proof that the Sunnah of Rasoolullah(SAW)– his Ahadith – were in a compiled and referable form during his own lifetime and destroys the false claims of those who claim that the Ahadith were compiled a century or more after he(SAW)passed away. The Ahadith that Imam Bukhari and Imam Muslim and others compiled came from Hadith compilations of the Sahaba which were done during the lifetime and with the approval of Rasoolullah(SAW). If the Sahaba had not compiled the Ahadith how could Imam Bukhari have found them? But to those of limited intelligence whose minds have been taken over by Shaytaan, even simple questions like this don't occur and Shaytaan leads them ever deeper into ignorance the final destination of which is the Fire.

In this whole narrative, please notice that Rasoolullah(SAW)didn't tell Mua'ad ibn Jabal(RA)who was a Sahabi, Hafidh of Qur'an,

recorder of the Wahi and Hadith, witness of the circumstances of the Revelation (Shahid alal Asbaab un Nuzool), among the most competent of the Ulama among the Sahaba and someone who had Ijaaza from Rasoolullah(SAW)to give Fatwa during his(SAW)'s own lifetime – to engage the Christian priests of Yemen in debate and defame, destroy and humiliate them in public before their own congregations.

Please reflect, this was not because Sayyiduna Mua'ad(RA)was not capable of doing so. It was because Rasoolullah(SAW)understood human psychology a jolly sight better than we do and was guided by Allah(SWT)in all that he said and did. He(SAW)knew that if you humiliate the leader or representative of a people before those who follow him, that is actually a humiliation of all of them. That antagonizes them towards you and your preaching and creates enemies for you. Even the neutral among them will hate the fact that someone they looked up to and respected had been made to look like a fool in public. No matter how correct your argument may have been from your own perspective, the way it was presented was so unsuitable that the logic and truth of the argument gets lost in the pain experienced by those who are left speechless and inarticulate.

If the aim of the argument is to drive the people away and to antagonize them and to convert them into ambassadors of ill will who will not leave a stone unturned to harm you and your message, then public humiliation is indeed the most effective way. You take away the man's honor and leave intact his strength and resources and energize him with one of the most potent of forces, his anger. He will now work against you using

everything in his power while you are sleeping in your bed. And believe me, there will be many who will listen to him. Many who were neutral to begin with and may not even have liked him all that much, but when they witness his public humiliation they become sympathetic to him and feel sorry for him and will now start listening to him and supporting him, which they may not have done earlier. So this public humiliation strategy works amazingly well to strengthen your enemy and to create more and more enemies to you and your message. But if you use the method of Rasoolullah(SAW)'s Da'awa which I will reiterate here, see what happens.

  1. Be good to them. Smile, be a generous host, make friends, don't antagonize.

  2. Present Tawheed. Don't argue. Don't even mention whatever their belief is. Simply present Islam.

  3. When they accept, give them a spiritual gift that has no equal – As-Salah.

  4. When they start praying – help their rich to feel good by giving a miniscule amount in charity (2.5% per annum on spare wealth compared to the tithe that Christians used to pay i.e. 10% on income)

  5. And win the hearts of the poor, who are always the majority in any nation, by giving that money to them which they need. They know that you and your message is the reason they are getting it.

  6. Ensure that you take nothing yourself – take it from their rich and give to their poor.

The benefits of this prophetic method are as follows:

  1. Takes the wind of opposition out of their sails. Who can be against someone who is nice, smiles, respects and honors you and is kind to you and feeds you and is generous? So even if you started from the position, 'These Muslims are nasty', you would start questioning yourself and others will question you having come into contact with a living breathing Muslim.

  2. Present Tawheed without argument, without being defensive, without referring to whatever else those people worship. Just tell them, 'This is the message of your Rabb to you.' Recite Qur'an to them. Mua'ad ibn Jabal(RA)was a Qari and he recited Qur'an to them and they came to Islam and became among the most staunch supporters of Islam.

  3. This was the method of Rasoolullah(SAW), to recite Qur'an whenever someone asked him about Islam. And what is more logical if someone asks, 'What does your Rabb say?' than to tell them what He says? The man is not asking what do you say. He is asking what Allah(SWT)says. So tell him what Allah(SWT)said. Recite Qur'an. Let him hear the sound of the Word of Allah first. By all means translate later. But first let him hear the Kalaam which is as superior to all other speech as its Originator is Superior to all His creation. Don't tell them who Allah(SWT)is in your words. Recite the introduction of Allah(SWT)that Allah(SWT)informed us in His Own Words.

  4. Then give them a gift. 'Do you want to talk to Allah(SWT)? Do you have anything to ask that you believe Allah(SWT)can give you? Have you committed any sins that you need to ask forgiveness for? Then here's the key. Open the treasure house of Allah(SWT)with it and take from it whatever you want. Use it to call Allah(SWT)at any time of the day or night. Because you need sleep. Your Rabb doesn't sleep. You need rest. Your Rabb doesn't need rest. You get tired. Your Rabb never tires. You have needs, children, families to worry about. Your Rabb has no need, no anxieties, no fears. We all need Him and He needs nothing. So ask Him and He will give you. He is the One who said, 'Ask me and I will give you.' So ask him and see how your life is changed.

  5. When they have tasted the sweetness of Salah, tell them to think about others and give them a way to help them. Tell them, 'Allah(SWT)gave you so much. Spend of it on yourself whatever you wish in legal ways. Then at the end of the year, what remains, take 2.5% of it and give to those who don't have what you have. Let them also smile. Take pleasure in their smiles. They will love you for it. That way you will improve your own society, make friends and supporters and please Allah(SWT); all at the same time. Spiritual benefit that leads to material benefit in this life and eternal benefit in the life after death.

I don't ask anything for myself. I am showing you a way to make your own lives, society and future beautiful – and all that free of cost. Now who can be offended by this? And even if someone wants to resist, others won't support him or her. People will see the benefit in their own lives and gradually support builds for you. Negative forces are neutralized without the use of force – by the force of love.

Sun-Tzu said, 'Build for your enemy a bridge of solid gold for him to retreat over. For the wise general wins without a fight.'

Why do I say, 'Force of love?' Because Da'awa is the highest expression of love for the fellow human being. Consider this. If you feed a poor person once, you are considered a good person, even though 24 hours later he would be hungry again. If you clothe or give medicine to or help another person in any way, just once, you would be considered a good person even though none of those solutions is permanent and the problem will certainly recur. So how about this, that you are concerned about and are willing to spend your time, energy and money in order to save someone from eternal damnation, eternal punishment, eternal pain? How about that you are concerned about giving him a permanent solution and changing his situation such that he is freed from the Fire?

If this is not an expression of love, then what is?

We need to learn Da'awa in the prophetic way because only that way has the sanction of approval of Allah(SWT). In this prophetic method, you honor your guest, even if your guest is not Muslim. After all Rasoolullah(SAW)honored the lady who used to throw rubbish on him daily. So what about someone who accepts your invitation to come to listen to you preach Islam. Should you honor him or demean and disgrace him? If you want to correct him, do it privately without any witnesses other than your Rabb from whom nothing is hidden. Build him a bridge of solid gold

to retreat over. Even if he doesn't accept Islam he will not harm Islam and will always have a good word for you. That is our way. That is the way of Rasoolullah(SAW)long before Sun-Tzu came on the scene. Praise in public, criticism in private.

Remember, the bravest man is the one who has nothing to lose. You can't fight against him and you can't win against him, because he has nothing to lose while you have much to lose. And how did he become so powerful? Because you stripped him naked in public. He lost everything and emerged from the fire you kindled to burn him as an avenging spirit that will not rest until you are destroyed. What sense does this make?

What is the effect of honoring him? He already came to listen to you speak about Islam. So he is already half in your corner. Do you want to pull him completely in your corner or drive him away? What will pull him in? Honor, good manners and generosity or disgrace and humiliation? Is he your friend and someone you love? Or is he your opponent, adversary and enemy. Decide, because that will direct your approach and define your results.

The reality about debates is as follows:

  1. The two people in a debate who are going to argue the two sides of the argument are called opponents and adversaries. They are not called guest and host. Or partners trying to find the truth.

  2. A person enters a debate only with one aim – to win. Nobody goes to a debate to listen to, consider carefully and accept the argument of the opponent. He goes there to refute, deny and destroy the argument of the opponent, play to the gallery, make his opponent look bad before his own people, make himself look good and to drive his opponent to the point where he is rendered speechless.

  3. Debates have only two possible endings. You win or you lose.

  4. If you win, you lost the opponent.

  5. If you lost, then you lost anyway.

  6. Debates increase distances whereas Da'awa is supposed to decrease distance and bring hearts together.

I decided to speak about this in so much detail because debating about Islam has become the in-thing today. I want to show you that this methodology may seem nice to us, but it is neither in accordance with the Qur'an or the Sunnah. And on top of it, it has the potential to alienate people instead of bringing them closer to Islam. And may Allah(SWT)forgive and protect us, we see this happening every day. Hostility towards Islam is increasing. People who were humiliated in debates have now become open critics of Islam where earlier they never criticized

Islam in public no matter what they thought or spoke in private.

Organizations have issued confidential orders that Muslims must not be hired unless they bring some critical skill. Students and young executives are being discriminated against; all because the followers of those religious leaders who were humiliated in public now want to extract revenge. Let us accept the sacrifice of our education and careers, but ask if this helps Islam. Or if it pleases Allah(SWT)? If it does neither, then why are we going on this path?

Islam spread after Sulah Hudaybiyya (The Treaty of Hudaybiyya) because adversarial stances were laid to rest and people had an opportunity to listen to the message of Islam in an atmosphere of safety. Islam spread so fast among the Aws and Khazraj of Madina because the Da'ayee of Rasoolullah(SAW)Mus'ab bin Umair(RA)preached alone, without any spectators or supporters (he was not playing to any gallery) and used his famous social skills and his recitation of the Qur'an to convey his message. That is how most of the Akabireen of the Ansaar accepted Islam at his hands. His meeting with Saad bin Mua'ad(RA)the famous and powerful chief of the Banu Aws was a classic picture of the Prophetic method of Da'awa and its result.

Mus'ab bin Umair(RA)was taken into the area of the Banu Aws by a cousin of Saad bin Mua'ad who said to Mus'ab(RA), 'If this one man accepts Islam, the whole tribe of Banu Aws will accept Islam. But he is a very hard man. So be very careful.' Then he took him into the garden of Saad bin Mua'ad and some people gathered and Mus'ab(RA)started speaking to them. Saad bin Mua'ad was standing at a distance with another friend of his. His friend said to him, 'That is the man who is preaching about One God and that Muhammad(SAW)is His Messenger. Looks like he is now in your own house.' Sa'ad bin Mua'ad picked up his lance and said, 'Not for long', and came towards Mus'ab bin Umair(RA). The cousin of Sa'ad bin Mua'ad who had brought Mus'ab bin Umair(RA)there, said to him in an undertone, 'Be careful, he is coming and he looks angry.'

Saad bin Mua'ad arrived and said, to his cousin, 'Who is this man? Why did you bring him

here? If it was not for our relationship I would have done something other than speak at this time. I am now ordering both of you off my land. So leave or otherwise you will be responsible for the consequences.'

Mus'ab bin Umair(RA)smiled at him and said, 'I will do as you say. But will you not sit for a little while and listen to what I have to say? I have come all this way and if you will simply sit and listen to what I have to say, I will leave and go away after I have spoken. What harm can that do to you?'

Saad bin Mua'ad was taken aback. He was a famous warrior. He came looking for a fight. But instead, here was this very handsome and presentable man from Makkah, smiling at him and requesting to speak. He must have thought, 'It is my land, I am in control. What harm can it do to listen to him?'

So he said, 'Alright, speak and when you have spoken, leave,'

Mus'ab bin Umair(RA)said, 'Won't you sit down?' Saad bin Mua'ad sat down. Now all the while his friend was watching from a distance, without any idea of what was going on. He was too far away to hear the words. He saw Saad bin Mua'ad walking there with anger and arrogance as befits the head of a tribe whose boundary has been encroached. Then he saw him sit down. He wondered what was going on. When Saad bin Mua'ad sat down and demanded, 'Alright so speak. What does Muhammad say?' Mus'ab bin Umair(RA)said, 'Muhammad(SAW)only says what his Rabb inspires him to say. And this is what he says.' Mus'ab bin Umair(RA)a man who had given up everything in the world to pay for his Islam, then recited the Kalaam of Allah(SWT). When the Kalaam of Allah(SWT)is recited by those who have paid to earn the privilege of reciting it, it enters the heart of the listener. It illuminates his whole spirit. It answers the hunger of his soul. It connects him to his Rabb. Saad bin Mua'ad heard the Kalaam of Allah(SWT)and it entered his heart. He asked, 'What must I do now?'

Mus'ab bin Umair(RA)said, 'Say Ash-hadualla-ilaha illallah wa ash-haduanna Muhammadar Rasoolullah.'

Saad bin Mua'ad(RA)accepted Islam at the hands of Mus'ab bin Umair(RA)and got up and went back to his friend. His friend said, 'When I saw him returning I knew this was a different man from the one who went there a little while ago.'

Saad bin Mua'ad(RA)then called his whole tribe and said, 'I have accepted the message of Muhammad(SAW). I am ordering you all to also accept this message. Those who don't obey me, I will not speak to them.'

The narrator of this incident records – some accepted Islam right away. Others went away with the message but the sun didn't set that day until the entire tribe of Banu Aws had accepted Islam.

This is the power of the Prophetic method. Imagine what would have been the result of Mus'ab bin Umair(RA)debating and arguing with Saad bin Mua'ad(RA)and trying to publicly prove him wrong and humiliating him. He would have been killed and the Banu Aws would have become the enemies of Islam forever instead of becoming the greatest supporters of Islam and Rasoolullah(SAW).

I ask Allah(SWT)to open our hearts to the message of Rasoolullah(SAW)and to help us to convey it in the best possible way which is the Sunnah of Rasoolullah(SAW). I ask Allah(SWT)to save us from the evil of ourselves and our actions and to forgive our mistakes.

# The myth of talent in the work of Deen

In our rush to apply modern techniques to the work of Da'awa it appears to me that we sometimes tend to focus on the wrong things. For example, when we are looking for people to recruit we follow the same route that a normal employer would follow to recruit employees i.e. we look for people who have talents and qualifications that we ourselves lack. This method works in business and industry because the employer is himself deficient and is trying to build a team that complements his deficiencies.

In the work Allah(SWT) who is free from all deficiencies a person's talent has no meaning in itself. It is a useful thing to have provided there is something else before that. And that something else, the pre-requisite, is a connection with Allah(SWT). To be able to do the work of Islam the first and foremost thing that one needs, is to be accepted by Allah(SWT). Once this acceptance is achieved, everything else follows. This is easy to understand when we realize that in the work of Islam, the 'employer' needs nothing and can give anything He wishes to whoever He wishes. The key is to be accepted by Him first. So look for the connection with Allah(SWT).

Allah(SWT) used the same logic in His choice of Anbiya. He didn't always pick the most talented, educated, charismatic, wealthy or beautiful. He picked the most sincere, passionate, perseverant and courageous. Allah(SWT) then taught him what he needed to know and helped him with resources that he did not have and with forces that he could not see. Allah(SWT) said:

Al Baqara 2:282So fear Allah; and Allah teaches you.

A very good example of this is in the story of Musa (AS) where Allah(SWT) said:

Ta-Ha 20:13. "And I have chosen you. So listen to that which is inspired to you. 14. "Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-as-Salat) for My Remembrance. 15. "Verily, the Hour is coming and My Will is to keep it hidden that every person may be rewarded for that which he strives. 16. "Therefore, let not the one who believes not therein (i.e. in the Day of Resurrection, Reckoning, Paradise and Hell, etc.), but follows his own lusts, divert you therefrom, lest you perish. 17. "And what is that in your right hand, O Musa (Moses)?"18. He said: "This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses."

19. (Allah) said: "Cast it down, O Musa (Moses)!"20. He cast it down, and behold! It was a snake, moving quickly. 21. Allah said:"Grasp it, and fear not, We shall return it to its former state.

Allah(SWT) taught Musa (AS) the essence of Tawheed and Tawakkul – to look to Allah(SWT) alone for help and to know that the Maqlooq can neither benefit nor harm by themselves. That all benefit or harm happens only as a result of Allah(SWT)'s order and His Will. For the Nabi to do the work of Da'awa it was essential to cut off all his connections and expectations from the Duniya and join him with Himself. Only then would the Nabi have the power of the connection to face the greatest force on earth of the time, the Pharaoh of Egypt, standing alone in his court with only his staff in his hand.

Allah(SWT) describes that scene:

Ash-Shua'ra 26:23. Fir'aun (Pharaoh) said: "And what is the Lord of the 'Alamin (mankind, jinns and all that exists)?" 24. Musa (Moses) said: "Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty."25. Fir'aun (Pharaoh) said to those around: "Do you not hear (what he says)?"26. Musa (Moses) said: "Your Lord and the Lord of your ancient fathers!" 27. Fir'aun

(Pharaoh) said: "Verily, your Messenger who has been sent to you is a madman!"28. Musa (Moses) said: "Lord of the east and the west, and all that is between them, if you did but understand!"

Musa (AS) had learnt his lesson well. After all his teacher was Allah(SWT) himself. So though he was brought up in the palace of the Pharaoh and should have been intimidated by his splendor and power, he wasn't. It is clear from this conversation that Musa (AS) is not listening to the Pharaoh but to another voice that is speaking to him in his heart and the majesty and power of which far out-shadows the temporal, worldly power of the Pharaoh and his kingdom. In the end the Pharaoh calls him mad, but Musa (AS) only speaks of the majesty of his Rabb, the Rabb of everything and says those words which are in the heart of every Da'aee of Islam – 'If you did but understand!'

Allah(SWT) did the same with Rasoolullah(SAW). He cut off all his worldly sources of support and then supported him directly. Allah(SWT) taught him to rely only on Himself and not look to anything in the world for support. He mentioned:

Ad-Duha 93: 6 Did He not find you (O Muhammad) an orphan and gave you a refuge? 7. And He found you unaware (Qur'an, its laws, and Prophethood) and guided you? 8. And He found you poor, and made you rich (self-sufficient with self-contentment)?

Allah(SWT) also taught Rasoolullah(SAW) how to maintain this connection; this source of strength without which the work of Deen is impossible. He said:

Muzzammil 73: 1. O you wrapped in garments (i.e. Prophet Muhammad(SAW))! 2. Stand (to pray) all night, except a little. 3. Half of it, or a little less than that, 4. Or a little more; and recite the Qur'an (aloud) in a slow, (pleasant tone and) style. 5. Verily, We shall send down to you a weighty Word (The Revelation.). 6. Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).

And when the Sahaba tended to veer off-track and rely on material strength, Allah(SWT) immediately corrected them.

Tawba 9: 25. Truly Allah has given you victory on many battle fields, and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you nothing and the earth, vast as it is, was straitened for you, then you turned back in flight. 26. Then Allah did send down His Sakinah (calmness, tranquility and reassurance, etc.) on the Messenger (Muhammad), and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers. 27. Then after that Allah will accept the repentance of whom He will. And Allah is Oft-Forgiving, Most Merciful.

Allah(SWT) converted their victory into a rout and then when the core group of Sahaba rallied around Rasoolullah(SAW) , responding to his call, Allah(SWT) sent down the angels to help them and re-converted defeat into victory. And then Allah(SWT) revealed the Ayaat which spelled out clearly what had happened and why so that the lesson would be learnt well. The Sahaba learnt that lesson very well. In the battle of Mo'ata Abu Hurayrah (RA) who became Muslim during Khaybar was in the army. He said, 'I attended the battle of Mu'ata. When they came close we saw what nobody can face, weapons, preparation, silk, brocade, gold and my eyes became dazzled (bariqa basari).' This showed on his face and Thabit bin Arqam (RA) who was next to him saw it. This was an experienced and senior Muslim handing down his experience to his junior. He said to Abu Hurayrah (RA), 'It seems you are seeing a huge force.' Abu Hurayrah said, 'Yes, just look at them.' He smiled and said, 'You were not with us in Badr. We are not given victory because of our numbers.' Allah(SWT) said, 'You did not throw, it was Allah(SWT) who threw.' Victory for Muslims comes on the basis of their piety from Allah(SWT) and defies all laws of strategy and tactics. That is the power of being accepted by Allah(SWT) because only then will one be guided, protected and supported with forces not visible to the eyes.

It is clear (and certainly logically as well) that before we can expect to do the work of Allah(SWT), we must first become accepted by Him. We must get the job first, to be able to do the job. So we must apply, beg, plead, show our ability, sincerity and willingness so that Allah(SWT) accepts us for that most significant and honorable of jobs – the job of the best people on earth – the Anbiya of Allah(SWT). Only when we are accepted, can we expect to get the powers, authority, resources, forces, knowledge and the understanding to carry out the work satisfactorily. Allah(SWT)will give all those provided we first prove ourselves worthy of His attention and the work of His Deen.

So when we recruit people for the work of Deen we need to look for signs of Taqwa because that is the only guarantee of guidance. So what are the signs of Taqwa? There are four:

  1. Observable obedience to the Shari'ah and Sunnah

  2. Akhlaaq

  3. Ikhlaas

  4. Sabr

  5. Absence of the 'piety complex' – desire for self-importance

  1. Observable obedience to the Shari'ah and Sunnah:

Someone asked Sayyidina Omar ibn Al Khattab (RA) about the Taqwa of a person and he replied, 'When Rasoolullah(SAW) was alive, he used to receive Wahi about the internal state (Imaan) of people. Today we don't receive any Wahi. So we will go by what we can see.' That is the principle for us to judge if someone is Muttaqi or not. We need to see to what extent the person observes the rules of the Shari'ah and Sunnah. If a person prays we know that he is Muslim but if he does not pray and willfully neglects to pray then we can't testify that he is a Muslim because Rasoolullah(SAW) said that the one neglects prayer is not a Muslim.

Not praying and denying its obligation is seen as disbelief and places the person outside the religion of Islam. All scholars agree on this point. They base their opinion on several Ahadith and Ayaat, some of which are:

Jabir (RA) reports that the Prophet, (SAS) said, "Between a person and disbelief is discarding prayer." (Related by Ahmad, Muslim, Abu Dawud, at-Tirmidhi and Ibn Majah.)

Buraidah (RA) reported that the Prophet, (SAS) said, "The pact between us and them is prayer. Whoever abandons it is a disbeliever." (Related by Ahmad, Abu Dawud, at-Tirmidhi, anNasa'i and Ibn Majah.)

**"Al-'ahd-ulladhi baynanaa wa baynahum assalaatu, fa man tarakahaa faqad kafara"**

**"The covenant between us and them (the kuffar) is the prayer. So whoever leaves it has committed kufr."**

'Abdullah ibn 'Amr ibn al-'Aas (RA) reported that the Prophet, (SAS) one day mentioned the prayer and said, "Whoever guards and observes his prayer, they will be a light and a proof and asavior for him on the Day of Resurrection. Whoever does not guard and observe them, they will not be a light or a proof or a savior for him. On the Day of Resurrection, he will be with Qarun, Fir'aun, Haman and Ubayy ibn Khalf." (Related by Ahmad, at-Tabarani and Ibn Hibban)

That one who does not pray will be with the leaders of the unbelievers in the Hereafter makes it evident that such a person is an unbeliever.

Says Ibn al-Qayyim (RA), "The one who does not pray may be preoccupied with his wealth, kingdom, position or business. If one is kept away from his prayers by his wealth, he will be with Qarun. One whose kingdom keeps him away from the prayers will be with Haman, and one whose business keeps him away from the prayers will be with Ubayy ibn Khalf."

Says 'Abdullah ibn Shaqiq al-'Aqeely (RA), "The companions of Muhammad, (SAS) did not consider the abandonment of any act, with the exception of prayer, as being disbelief." (Related by at-Tirmidhi and al-Hakim, who said it met al-Bukahri's and Muslim's conditions.)

Says Muhammad ibn Nasr al-Mirwazi (RA), "I heard Ishaq say, 'It is authentic (that) the Prophet (SAS) (said or ruled): One who does not pray is an unbeliever." It is from the Prophet (SAS) himself that one who intentionally does not pray until the time for the prayer is over is an unbeliever."

Says Ibn Hazm (RA), "It has come from 'Umar, 'Abdurahman ibn 'Auf, Mu'adh ibn Jabal, Abu Hurairah and other companions that anyone who skips one obligatory prayer until its time has

finished becomes an apostate. We find no difference of opinion among them on this point." This was mentioned by al-Mundhiri in at-Targheeb wa atTarheeb. Then he comments, "A group of

companions and those who came after them believed that an intentional decision to skip one prayer until its time is completely finished makes one an unbeliever. The people of this opinion incude 'Umar ibn al-Khattab, 'Abdullah ibn Mas'ud, 'Abdullah ibn 'Abbas, Mu'adh ibn Jabal, Jabir ibn 'Abdullah and Abu ad-Darda'. Among the non-companions who shared this view were Ibn Hanbal, Ishaq ibn Rahwaih, 'Abdullah ibn al-Mubarak, an-Nakha'i, al-Hakim ibn 'Utaibah, Abu Ayyub as-Sakhtiyani, Abu Dawud at-Tayalisi, Abu Bakr ibn Abu Shaibah, Zuhair ibn Harb, and others.

There are also Ayaat of Qur'an which testify to the fact that leaving Salah is Kufr and will lead the individual to the Jahannam. Allah(SWT) said:

Muddathir 74: 42-43"What caused you to enter Hell?" They will say, "We were not of those who used to pray ( Salah)."

So observance of the rules of Shari'ah and Sunnah is a primary

consideration. In the Shari'ah one must look to see if the person

fulfills all Faraa'idh, observes Halaal and Haraam and then look for other things like the amount of Qur'an a person knows, whether he does Nawaafil Ibaadah and so on.

Among both men and women, observance of the dress code is among the Faraa'idh most often neglected. The Hijab is Fardh

for the woman and one who does not do Hijab is deliberately disobeying the order of Allah(SWT) and is committing Haraam.

Then one must look to see his attitude towards the Sunnah. The

beard is the first thing to check in the Sunnah because anyone who deliberately chooses a style that not only differs from the style of Rasoolullah(SAW) but which he expressly prohibited is deliberately disobeying him. All the Imams of Fiqh have declared shaving the beard to be a major sin and the one who does it to be a Faasiq wal Faajir.

Allah(SWT) mentioned the importance of following Rasoolullah(SAW) and of obeying him in many places.

Al Ahzaab 33:21. Indeed in the Messenger of Allah (Muhammad ) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.

Allah(SWT) made obedience to Rasoolullah(SAW) a condition of Imaan and swore an oath.

Nisa 44:65. But no, by your Rabb, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.

Allah(SWT) insists on unconditional obedience of His Messenger(SAW)'s orders

Nur 24:51. The only saying of the faithful believers, when they are called to Allah (His Words, the Qur'an) and His Messenger, to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise).

Al Ahzaab 33: 36 It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.

For those who refuse to obey Rasoolullah(SAW), Allah(SWT) threatened to wipe out their deeds.

Muhammad 47:33. O you who believe! Obey Allah, and obey the Messenger (Muhammad) and render not vain your deeds.

Finally Allah(SWT) gave blanket orders that whatever Rasoolullah(SAW) orders is to be done and whatever he prohibits is not to be done.

Hashr 59: 7And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it) and fear Allah. Verily, Allah is Severe in punishment.

It must be abundantly clear to anyone with a modicum of intelligence and Taqwa that to deliberately disobey Rasoolullah(SAW) is Haraam and a major sin and to continue to do that despite being warned leads to Kufr.

Those who shave their beards must pause for a moment as they stand before the mirror and ask themselves this question; 'What on earth do I think I am doing?' It is not for us here to do more than state the case as clearly and unambiguously as possible. It is not within the scope of this paper to list out all the forms that disobedience takes but merely to give some illustrative examples, which I have done. It is for those who are recruiting to ask themselves what kind of people they want to recruit for the work of Allah(SWT). People who love Allah(SWT) and His Messenger(SAW) and love to obey them or people who love themselves and their own desires more and have no hesitation in disobeying Allah(SWT) and His Messenger(SAW) in the process. It is illogical and insane to imagine that one who disobeys Allah(SWT)

and His Messenger(SAW) can actually do the work of Da'awa of Islam.

Naturally one who disobeys Allah(SWT) and Rasoolullah(SAW) can't claim to have the acceptance of Allah(SWT) for the work of His Deen and so would have failed the most basic and first test until

he/she corrects their wrong Aqeeda and A'amaal.

  2. Akhlaaq

The second most important element to look for is Akhlaaq (Manners). In this I include the other two elements of Akhlaaq; Mu'amilaat (Dealings) and Mua'ashirat (Society). This is the element that others can see and which influences others towards or away from Islam and Muslims. Very often we see Muslims who observe the outward aspects of the Shari'ah and Sunnah but whose manners, dealings and social environment leaves much to be desired. They cheat, lie, speak ill of others, laugh at people behind their backs, expose the weaknesses of others, and behave in ways that lack dignity, honor and integrity. Such people are very harmful for the organization to have because they are an example of evil that drives people away from Islam. Such people reinforce stereotypes and give ammunition to those who want to attack Islam. Once again, we go by what we can see and don't delve into or speculate on anyone intentions. We are not aware of the hidden so we can only go by what we can

see. For anyone intending to do the work of Islam it is essential that they deport themselves as Standard Bearers of Islam and constantly live with the awareness that Allah(SWT) is watching them.

  3. Ikhlaas

The third element to look for is Ikhlaas (Sincerity). Now this may seem strange because sincerity resides in the heart and we

just said that we don't know what is in the heart. However there

are signs of sincerity that are clearly visible which one must look for. Some of these are:

  1. Contribution without seeking recognition, fame or material return

  2. Actively avoiding publicity and public office and show of any kind

  3. Actively avoiding authority over others

  4. Putting others forward and recognizing their effort while playing down one's own

  5. Volunteering to do more than one's prescribed job

It is not prohibited to take leadership positions when you are the best one for the job and when others compel you to do so. What is prohibited is to seek them, canvass for them and to make effort to gain such positions. Ikhlaas of one's Niyyah is the most important element of building one's connection with Allah(SWT). Pride (Kibr), looking down on others, seeking fame and so on are the things that destroy Ikhlaas.

  4. Sabr

Sabr is what Allah(SWT) advocated for the Da'aee when He said:

Asr 103: 3 Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al- _Ma'ruf_ ) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the suffering which one may

encounter in Allah's Cause)

Sabr is that which leads to a person building a connection with Allah(SWT). Sabr in Islam is not the listless acceptance of status quo but to make every effort to achieve one's goal and then to leave

the result in the hands of Allah(SWT). Sabr is not to complain in hardship and to be thankful in plenty (Shukr). Sabr is not to retaliate in response to bad behavior or to attacks on yourself when you invite people to Allah(SWT). Sabr is to accept without complaint the hardship that comes with inviting to Islam knowing that it is the means of great goodness in the Duniya wal Aakhira.

  5. Absence of the 'Piety Complex' – desire for self-importance

Finally we come to one of the biggest dangers that lies in wait for the one who has turned to Allah(SWT) and has decided to dedicate his life to the service of His Deen; The Piety Complex. This is a deception of Shaytaan which leads the individual to consider himself to be superior to others who are merely human and to have a high opinion of his own piety. Signs of this are an unnecessarily serious demeanor, a measured tread while walking so that the incumbent appears to be a ship in full sail proceeding majestically to its destination. A very reliable sign of this fatal illness is a marked tendency to pronounce 'fatawa' against all and sundry at the drop of a prayer cap usually preceded with the phrase, 'In my opinion'; and to take offence if someone points out that 'personal opinion' is not Daleel in Deen. Another sign is being overly critical of everyone and everything and making harsh statements about other's actions or statements from a position of barely concealed arrogance. Such people forget what Allah(SWT) said to Musa (AS) when he sent him to the Pharaoh:

Taha 20: 44. "And speak to him mildly, perhaps he may accept admonition or fear Allah."

The instruction to Musa (AS) was for his own training and not because of any doubt or hope about the Pharaoh. Allah(SWT) knew what the Pharaoh would do but the intention was to train Musa (AS) to work with his own people whose guidance was the main purpose of Musa (AS)'s mission. It shows us the importance of softness and humility in the conduct and deportment of the Da'aee as a pre-requisite of success in his mission.

Allah(SWT) prescribed the method of Da'awa and said:

Nahl 16:125 Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.

Allah(SWT) specifically warned us against ascribing purity to ourselves and imagining that we are superior to others. He said:

Najm 53:32So ascribe not purity to yourselves. He knows best him who fears Allah and who is a Muttaqi.

In Sura Al Kahaf Allah(SWT) also mentions the story of Musa (AS) and his seeking knowledge from another slave of Allah(SWT) when he was himself the Nabi of the time and a Sahibul Kitab wal Shari'ah. Allah(SWT) could have ordered the other person to go to Musa (AS) to teach him but He sent Musa (AS) to the teacher. Allah(SWT) wanted to underline the importance of the teacher and the position of the learner; that he should make the effort to learn and take the time and trouble to go to the teacher as a mark of his need.

This points us to another issue related with the 'Piety Complex' where those suffering from it feel themselves free (Musthathna) from the need for guidance of mentors and teachers. This is a very dangerous delusion. Anyone who feels that he needs no guidance, no Islah (correction) and no mentorship is opening the door to Kibr (arrogance) which leads directly to Allah(SWT)'s wrath.

The safety for the individual lies in always remembering that no matter how learned he may consider himself to be, no matter how much adulation may be heaped on his head by the world, no matter how much fame and wealth may be laid at his feet; essentially he is a sinner, prone to mistakes and always in need of feedback, correction and guidance. Always in need of a Murabbi (coach/mentor); someone who will tell him what he needs to hear, as opposed to what he likes to hear. This is the safety net which will guard him from destruction. Anyone who disregards critical feedback, disrespects elders/teachers/seniors and those who have preceded him in faith, understanding and submission to Allah(SWT), is digging his own grave and creating the means for his own destruction. Allah(SWT) reminded us that we need to value our elders and seniors and to make dua for them:

Hashr 59:10 And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.

Those who are constantly focused on the faults of others and have a tendency to run them down and to try to show themselves up as superior in comparison must reflect on this and other Ayaat of the Qur'an and on numerous incidents from the Seerah of Rasoolullah(SAW) and the lives of the Sahaba and compare their conduct to the standard of conduct that Allah(SWT)

held up for us to emulate. Self-righteousness leads to arrogance and arrogance leads to destruction.

Conclusion

When we look for and recruit such people, who have these qualities then Insha'Allah we would have recruited someone

who has the acceptance of Allah(SWT) for His work. For such a person Allah(SWT) then makes the work easy and opens doors for him and provides for him from sources he couldn't imagine. Allah(SWT) said:

Talaaq 65:2....And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose.

Such people are the ones who know how to take from the treasures of Allah(SWT). They dedicate their lives for Allah(SWT), never disobey Him, love Him and His Messenger(SAW) above all else, follow the Sunnah of His Messenger(SAW) closely and don't care about anyone else's opinion in the matter of obeying Allah(SWT) or following the Sunnah of Rasoolullah(SAW). Allah(SWT) praised this attitude and called it a favor from Him and said that He would be sufficient for such people.

It is clear from this Ayat that it is to be accepted by Allah(SWT) for the work of His Deen that one must strive for. All the rest will

follow. Allah(SWT) will then guide such a person and protect him from harm and ease his difficulty and make him successful in his work. Allah(SWT) made it clear that He accepts only such people.

Ma'aida 5: 54. O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.

Finally I would like to remind myself and you that in our search for suitable people let us not forget that we need to measure ourselves also against the same standards and ask ourselves, 'How can I become accepted by Allah(SWT)?'

When Sayyidina Omar bin Abdul Aziz (RA) was dying, his brother in law, the son of Malik bin Marwan came to him and said, 'You have left nothing for your children. If you allow me, I will give each of them some money (and he mentioned a large sum) so that they can take care of themselves.'

Omar bin Abdul Aziz (RA) said, 'I have taught them how to take from the treasures of Allah(SWT). If they need anything they will ask Him and He will give them. They don't need you or anyone else.'

That is the importance of Tarbiyya which enables us to build a connection with Allah(SWT) such that when we ask, He will give.

I ask Allah(SWT) for His favor.

# Problems with using Corporate Strategy for Islamic Da'awa

All praise and thanks are due only to Allah(SWT) alone and peace and salutations on our Master Muhammad(SAW), the last and final messenger of Allah(SWT).

Mumtahina 60:4. 4. Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone," except the saying of Ibrahim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do anything for you before Allah . Our Rabb! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return

As you are all aware I live in two incarnations simultaneously – as a corporate consultant and leadership development expert with a global clientele, author of several books on the subject and having trained more than 200,000 managers, administrators, clergy, teachers, scientists, engineers and students worldwide

and still counting; and as a Da'aee of Islam. While appreciating and being deeply grateful for all the honour and love that is bestowed upon my by people as a result of the Grace of my Rabb, I don't accept all the titles that I am normally given when I speak at Islamic gatherings as I don't consider myself worthy of any of them.

I begin this paper with this introduction to convince you that you must take me seriously. What I am going to say must be seen for what it is – a practitioner speaking. Not someone who has read a few books or someone who is an academic teaching either corporate or theological theory – but as someone who has read more than a few books, has written several books himself and who teaches and has practiced his teachings for more than 27 years and who is consulted (for very good money ) by global corporations, business families and entrepreneurs worldwide. So when I say something it is not merely theory. It is theory in practice.

It is the learning that I acquired by practicing that theory in multiple situations and reflection on it and an understanding emerging from it - in the light of the Qur'an and Sunnah, Seerah and Islamic history – all of which I have also had the privilege to study in my other incarnation. So if I tell you about a stream, it is there and the water is good to drink. But of course to drink or

not is your choice. Of horses and water – if you see what I mean.

There are five principle differences and contradictions between corporate theory and the work of Da'awa of Islam which make it a very unsuitable model to use. I don't mean using tools of

measurement and so on. I mean the whole philosophy of Organization Development that is being used by most modern Da'awa organizations in the West. These are:

  1. Seeing is believing versus Belief in the Unseen

  2. Source of power is wealth versus Source of power is Allah(SWT).

  3. All those in my work are Competitors versus all those in my work are Partners

  4. Inviting towards self; versus inviting towards Allah(SWT)

  5. Accumulation of wealth versus Baraka

Allah(SWT) said about His Anbiya:

An'am 6: 90. They are those whom Allah had guided. So follow their guidance. Say: "No reward I ask of you for this (the Qur'an). It is only a reminder for the 'Alamin (worlds)."

Allah(SWT) said to His Messenger about his work:

Yusuf 12: 108. Say (O Muhammad): "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me (also must invite others to Allah with sure knowledge). And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists)."

I want to first state some basic premises that I hold to be true.

  1. That the best method of Da'awa is the method of the Anbiya because they were chosen, trained and guided directly by Allah(SWT) Himself and so our method can't possibly be better than theirs, no matter which age we live in.

  2. That Insha'Allah the Niyyah of the people involved in these efforts and organizations is good and they mean well and are trying to do their best.

  3. My purpose is not to criticize but to try to assist them in their work.

  4. Any Da'awa organization that wants my professional advice (Inc.1) can have it for the asking – as those who know me, know already.

Let us examine each of the principles contradictions I listed above and see how it contradicts with the basic Qur'anic principles of Da'awa, the work of the Anbiya of Allah(SWT).

Seeing is believing versus Belief in the Unseen

The basis of this Deen of ours is Imaan bil Ghayb (Belief in the Unseen). The basis of corporate theory and indeed all Western secular thought is 'seeing is believing.'

This is the foundation of our faith and of our difference. Let us remember that almost all current, modern Western thought is

secular – the denial of God. And so is seriously hampered and handicapped in understanding reality, i.e. the issues of Imaan bil Ghayb. For them, the Unseen doesn't exist, except where they wish to acknowledge its presence as in radio waves, UV radiation and other things which are unseen but which they accept the presence of based on their effects on the environment.

However it is a contradiction which shows up their double standards that they deny their own method when it comes to Allah(SWT). They will not accept the presence of Allah(SWT) based on His signs. Neither will they accept that there is a life after death or that there is an accounting for our actions before the One who knows all that we do. Be that as it may, this is not the subject of our discussion here but I think it is important to keep this in mind before swallowing all Western thought or philosophy, hook, line and sinker because we are so much in awe of it. Since I am one of those who has not only studied in that system but have written books about it and teach in some of their highest institutions, my eyes, by the Grace of Allah(SWT) are open to the dangerous delusions on which their principles are based and I am keenly aware of the fallacy of their methods and of the misery and suffering that their single-minded pursuit of power and wealth has unleashed on the world.

I began with the Ayah from Sura Al-Mumtahina which I believe is an Ayah that lays down the law and draws the lines as far as the methodology of the Anbiya is concerned. I have highlighted the beautiful dua of Ibrahim(AS) where he stands out clearly for Allah(SWT) and against Ghairulla and then makes this beautiful dua.

So what is Tawakkul?

Tawakkul is the most critical requirement for anyone who intends to do the work of Da'awa because this was the foundation of the work of the Anbiya. Tawakkul begins where

all logical expectations, survey results, predictions, prognoses and scenarios end. Tawakkul is the essence of Yaqeen, it is the

proof of Imaan and it is the result of a connection with Allah(SWT) and can come only as a result of it. It is the thing that Allah(SWT) requires us to demonstrate before the doors of His bounty are opened for us.

Let me tell you a story to illustrate what I mean.

The story is of a mountain climber, who wanted to climb the highest mountain. He began his adventure after many years of preparation, but since he wanted the glory just for himself, he decided to climb the mountain alone. He started to climb but it began to get very late, and instead of taking a break and camping, he kept climbing until it got very dark. The night felt heavy in the heights of the mountain, and the man could not see anything. All was black. Zero visibility, and the moon and the stars were covered by the clouds.

As he was climbing, perhaps only a few feet away from the top of the mountain, he suddenly slipped and fell, falling toward s the earth at a great speed. The climber could only see black spots as he went down, and the terrible sensation of being sucked by gravity. He kept falling... and in those moments of terror, there came to his mind all the good and bad episodes of his life. He thought about how close death was getting, when all of a sudden the rope snagged and he was brought up with a huge jerk.

So there he was, hanging from his rope in mid-air. Only the rope was holding him, and in that moment of stillness he had no other choice but to scream: HELP ME GOD!!

All of a sudden, a deep voice coming from the sky answered: 'What do you want me to do?'

"Save me God!!" he screamed

'Do you really think I can save you?'

"Of course," he screamed. "Only You can save me."

'Then cut the rope,' said the voice.

The next morning the rescue team found the climber, frozen to death, his hands holding tightly to the rope; hanging just six feet from the ground.

Tawakkul is to cut the rope.

Allah(SWT) mentioned Tawakkul and made it a condition and sign of Imaan. He said:

Ma'aida 5:23.... and put your trust in Allah if you are believers indeed

He also said:

Ibrahim 14:11 And in Allah (Alone) let the believers put their trust.

Talaaq 65:3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.

Tawakkul is to take risk; to bet on Allah(SWT) and to do it from a position of absolute Yaqeen (faith) and not simply knowledge. The most reliable criterion of Yaqeen is the ability to take risk.

To be able to cut the rope. To discard Al-Asbaab-ul-Adna (lower means - resources, worldly means) in favour of Al-Asbaab-ul-A'ala (highest means - Sabr was Salah). Because those are the Asbaab (means) that Allah(SWT) told us to seek when faced with difficulty.

How much more, when this difficulty is in the cause of His Deen? He said:

Baqara 2:153. O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient)

He also said:

Haj 22:35. Whose hearts are filled with fear when Allah is mentioned; who patiently bear whatever may befall them (of calamities); and who establish As-Salat, and who spend (in Allah's Cause) out of what We have provided them.

Remember when I am talking about taking risk and discarding Al-Asbaab-ul-Adna I am not saying that you have to completely reject all worldly means forever. I mean that for our worldly work to succeed we need the connection with Allah(SWT). It was the order of Allah(SWT) which made Musa(AS)'s stick, a snake and an Ayah from Allah(SWT). Musa(AS) then didn't leave the stick behind. He took it with him but now with a different

perspective. Having understood the lesson; that all good and harm can only come from Allah(SWT) and that any means in itself is powerless to do anything for us, Musa(AS) picked up his stick and used it as ordered by Allah(SWT).

However as the Kalima Tayyiba begins with Nafi (denial) of all those who are considered worthy of worship and then goes on to the Isbaath (affirmation) that Allah(SWT) alone is worthy of worship; for Tawakkul to happen one first needs to remove all faith and reliance from anything material before one can connect with Allah(SWT). It is like the electrician cleaning the wires and removing all oxidation and other impurities before splicing them onto the power cable because he understands that otherwise the impurities will interfere with the flow of current. So also all reliance on material things has to be cut off before we can join with Allah(SWT). This is the Sunnah of Allah(SWT) with respect to all His Anbiya where He took away all worldly resources before He helped them directly by His power, so that the world would be able to see the power of Allah(SWT) clearly in action. Same rule applies to this day. So have faith.

In the famous words of Barbara Winters: 'When you come to the end of the light of all that you know and are about to step off into the darkness of the unknown, faith is knowing that one of two things will happen; there will be something firm to stand on, or you will be taught how to fly.'

May Allah(SWT) give her Hidaya, what powerful words which describe Tawakkul like nothing else. Notice please that she uses the word, 'knowing' and not 'believing'. Knowing is certainty, Yaqeen. Belief can be wrong. But what one knows with certainty is true. Islam is to believe with certainty that which we can't see.

The picture in my mind whenever I read these words is of a man coming to the edge of the cliff and stepping off to walk on

air to the other side, confident in the knowledge that the One helping Him makes the rules. The One who makes the rules is not bound by them. Tawakkul is to understand this experientially in the deepest part of one's being so that when the

man comes to the edge of the abyss, he smiles to himself and walks on, without the slightest hesitation in his stride.

The first thing to ask ourselves therefore is, 'What is my connection with Allah(SWT)?' 'Where is my reliance? On Allah(SWT) alone or on the means?' Reliance on Asbaab is shirk.

Remember O! People there is no stopping the one who Allah(SWT) takes forward and there is no going forward for the one who wants to go without the help of Allah(SWT). I know we will never say the latter publicly but our actions speak louder than words. So let's see what we do.

A quick self-test is to see how many times the following words/phrases are mentioned in your internal organizational meetings: Allah(SWT), Tawakkul, Hidaya, Ikhlaas-un-Niyyah, Ridha'a of Allah(SWT), changes in the lives of students, market share, profit, income from conferences, number of students attending courses, brand building, exposure to the environment and people, mention in news, TV, press, competition and what to do to them and all similar stuff. Sit with a pen and paper and count. You'll know. And remember that we don't have to convince anyone about this. Allah(SWT) knows if we are being truthful or not and our results will show up the truth soon enough.

Source of power is wealth versus Source of power is Allah(SWT).

In the corporate world the focus of all effort is revenue. This comes either through the sale of products and services or through voluntary fund raising efforts. The more money, consumers or customers you have, the more products and services you sell, the more successful you are deemed to be. When that happens you shout about it from the rooftops, your face appears on the cover of Fortune magazine, you are the guest in famous talk shows on TV and you are the toast of the town. You are highly visible, you are a 'Brand'. You are the king of the world and the world wants to shake your hand. All of course until the next quarterly results.

In the work of Da'awa however none of these are criteria of success. On the other hand success is determined by your connection with Allah(SWT), the amount of effort you made and the quality of your humility and repentance. Allah(SWT) said about this:

Muzammil 73:1-61. O you wrapped in garments (i.e. Prophet Muhammad(SAW))! 2. Stand (to pray) all night, except a little. 3. Half of it, or a little less than that, 4. Or a little more; and recite the Qur'an (aloud) in a slow, (pleasant tone and) style. 5. Verily, We shall send down to you a weighty Word. 6. Verily, the rising by night (for Tahajjud prayer) is very hard but most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).

Allah(SWT) taught His Messenger the method of doing Da'awa. He asked him to first build his connection with his Rabb and to stand in Salah in the night and recite the Qur'an and said that the rising in the night for Tahajjud was essential to develop discipline and to understand His Kalaam. One question that we in the work of Da'awa must ask ourselves is, 'How many of my people (including and starting with myself) pray tahajjud regularly and weep before Allah(SWT) and beg for the success of their work? How many are strict followers of the Shari'ah? How many closely follow the Sunnah?' Personal piety is a pre-condition of success in the work of Deen. If our people are not regular in Tahajjud (notice I am not even mentioning the Fara'idh because to me those are a given), reading the Qur'an, extreme care about Halaal and Haraam, strict compliance with the Sunnah and spending in the cause of Allah(SWT), then we are

doomed to failure.

Let us remember that our Rabb doesn't need us. We need Him. We are not doing Him a favour by doing Da'awa. He is doing us a favour not only by giving us the tawfeeq to do Da'awa but also by not holding us accountable for the numbers who come to Islam because of our effort. We need to get recruited for His work. We need to show to His satisfaction that we are deserving of the honour of doing His work. We need to convince Him to use us.

That is the only requirement. Once that happens, Allah(SWT) will

teach us what to do and will support us. Until that happens, no amount of worldly resources will help. The focus in Islam is on the Unseen. The source of power is Allah(SWT) and not material wealth. Material is to be used, like the shoe on your foot. Not to

be placed on your head or held in your hand.

About making effort for the sake of Allah(SWT) unmindful of the number of people who respond to those efforts Allah(SWT) gave us the example of Nooh(AS). He said:

Nooh 71:5. He said: "O my Lord! Verily, I have called my people night and day (i.e. secretly and openly), 6. "But all my calling added nothing but to (their) flight (from the truth). 7. "And verily! Every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted (in their refusal), and magnified themselves in pride. 8. "Then verily, I called to them openly (aloud); 9."Then verily, I proclaimed to them in public, and I have appealed to them in private.

But the result of this was colossal 'failure' in our modern terms. He did this for not a few days, months or years but for 9 ½ centuries as a result of which less than 100 people accepted Islam. May Allah(SWT) forgive us, but going by our modern standards; he is not the sort of person we would like to invite to our international conferences.

Take the case of our own Master Muhammad(SAW). In 13 years of intensive, full time work, day and night, he managed to get less than 100 followers. Once again...okay I won't complete my sentence. But you do get the message, I hope.

But what was the status of Nooh(AS) with Allah(SWT)? Allah(SWT) quoted his example for us to follow and told us how many years he did his Da'awa and under what conditions. Let us remember that ultimately it is not how many students came to your class or what kind of feedback you got but whether Allah accepted your work or not, which will count. And that we will know only when we stand before Him.

And that is why Allah(SWT) taught us what to do even when we are visibly successful.

Nasr 110: 1-3When comes the Help of Allah (to you, O Muhammad(SAW) against your enemies; conquest of Makkah), 2. And you see that the people enter Allah's religion (Islam) in crowds, 3. So glorify the Praises of your Lord, and ask for His Forgiveness. Verily, He is the One Who accepts the repentance and forgives.

Ask forgiveness when you are winning? No shouting from the rooftops? No prancing stallions, waving battle standards, blaring trumpets, beating drums. No TV, no public accolades, no prize distribution ceremonies. But sitting in the saddle, head bent so low that the forehead touches the saddle? Behaviour that is anathema to modern corporate R&R (Reward & Recognition). No beating the chest; instead repent, ask forgiveness, praise Allah(SWT) and thank Him for His help. Ascribe the success where it belongs – to the Creator, not to the creature.

All those in my work are Competitors versus all those in my work are Partners

Corporate strategy is founded on the principle of 'grabbing' market share. Grabbing implies taking something away from others in an act of violence. Competition is defined as anyone in our line of business and all such must be neutralised and if possible, destroyed. So competitive strategy is focused not only on how to win ourselves but also on how to make the competitor lose.

In Islam and the work of Da'awa everyone in the work is a partner. Allah(SWT) said:

Ya Seen 36:14. When We sent to them two Messengers, they belied them both, so We reinforced them with a third, and they said: "Verily! We have been sent to you as Messengers."

The Messengers didn't see each other as competitors. They were partners reinforcing one another. Ibrahim(AS) and Lut(AS) were both Anbiya at the same time. Ibrahim(AS) didn't say, 'It's great that Lut is not successful in his work. It is good that there are no subscribers to his Da'awa.' The Sahaba and Tabiyoon were contemporaries of one another. There is not a single instance where they acted as competitors in the matter of Da'awa. Today however we see very little difference in the observable behaviour of Islamic Da'awa organizations who act like Coke and Pepsi in their attempts to grab market share or at least to sabotage the efforts of their 'competition'. This is completely against and contrary to the Sunnah of the Anbiya who Allah(SWT) ordered us to follow.

I believe the reason lies in the title that is given to this 'modern' Da'awa – Commercial Da'awa. I find it very strange that nobody objects to this disgraceful title. Da'awa and commercial? The contrast doesn't hit anyone? See what Allah(SWT) said about the cardinal principle of the work of His Anbiya:

An'am 6: 90. They are those whom Allah had guided. So follow their guidance. Say: "No reward I ask of you for this (the Qur'an). It is only a reminder for the 'Alamin (worlds)."

Hud 11: 51. "O my people I ask of you no reward for it (the Message). My reward is only from Him, Who created me. Will you not then understand?

Shura 42: 23. That is (the Paradise) whereof Allah gives glad tidings to His slaves who believe and do righteous good deeds. Say (O Muhammad(SAW)): "No reward do I ask of you for this except to be kind to me for my kinship with you." And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof. Verily, Allah is Oft-Forgiving, Most ready to appreciate (deeds).

Yunus 10:72. "But if you turn away [from accepting Allah], then no reward have I asked of you, my reward is only from Allah, and I have been commanded to be one of the Muslims."

Saba 34: 47. Say (O Muhammad(SAW)): "Whatever wage I might have asked of you is yours. My wage is from Allah only. And He is Witness over all things."

Hud 11: 29. "And O my people! I ask of you no wealth for it, my reward is from none but Allah. I am not going to drive away those who have believed. Surely, they are going to meet their Lord, but I see that you are a people that are ignorant.

The Anbiya came to be obeyed and followed in all aspects of life and even more especially in their own work. Allah(SWT) said about this:

An'am 6: 90...They are those whom Allah had guided. So follow their guidance.

So whose guidance are we following when we call our work 'Commercial Da'awa'? Whose guidance are we following when we take money to do the work of Da'awa? I mean especially those who take money to teach or speak at Islamic conferences. We have become like other motivational speakers on the so-called Speakers Circuit (may Allah(SWT) forgive us, we even call it that) and charge fees to talk about the Glory of our Rabb. Isn't this shameful to put it politely? Organizations we work for charge others fees to allow us to speak at their functions. And all of us, who claim to have an Islamic education, fail to see how we are doing this work of Da'awa directly against the basic foundational principle of Da'awa which Allah(SWT) mentioned so many times in different ways but with the same meaning:

"And O my people! I ask of you no wealth for it, my reward is from none but Allah.

Money brings with it greed. And believe it or not, we are not protected from Shaytaan and so we compete like people selling Coke and Pepsi and use their language. Thus is the work of the Anbiya reduced to a commercial activity to be judged by the same standards that the sellers of bottled toilet cleaners use to judge themselves.

What lessons do we learn from the Seerah about the behaviour of Rasoolullah(SAW) even with his real enemies? Who do we seek reward from when we work for high salaries, prevent those who can't pay our fee into our classes, will not speak unless there are 10,000 people in the audience and act like prima donnas? Is this the way to do the work of Anbiya? Then please find me one example of a Nabi who charged a fee to talk about the greatness of Allah(SWT).

The corporate world judges people by the salary they make. They reduce human talent and wisdom to a priced commodity based not on its efficacy or value but on how popular that person is with the general public. We do the same and forget that with Allah(SWT) popularity with the public is not a criterion at all. Salaries don't buy dedication – something that our 'commercial Da'awa' organizations know too well. Dedication comes from being conscious of the value and majesty of this work and feeling blessed to be in it. A great example of modern times in the so-called Jamat Tabligh (I say, so-called because that is not their name for themselves), which has no paid positions at all, globally. It does no public fund raising at all. The people of Tabligh never ask for money. They only ask you to go out with them in their Jamat tours to invite others towards Islam. You can't officially donate money to the Jamat. It has no website, no Facebook page, no Twitter, no nothing. Yet it is by far the largest and most powerful Da'awa organization in the world with members not in thousands but millions in every country on earth. It is not my purpose to go into the details of how this is possible to do but only to quote an example that is before us all to see. Maybe it has something to do with the number of them who stand in Tahajjud every day and cry for the Hidaya of the world.

'So what about Fund Raising?' you ask. After all fund raising has become a major activity in itself with more and more innovative ways being invented to delve into the reluctant pocket. People are quick to quote from the Seerah the incident of Rasoolullah(SAW) raising money for Tabuk. Before I say something about that let me hasten to warn those who take examples from the Seerah to be very careful not to cherry-pick and then mould incidents from the Seerah to support their own activity. Rather to convert their activity to conform to the Seerah. The Seerah is for us to follow, not to use at will to justify ourselves and our actions. Cherry picking from the Seerah is dangerous because Allah(SWT) told us to follow it entirely, not to cherry-pick as we wish. Tabuk is not a good example simply because Rasoolullah(SAW) was not raising funds to pay salaries of any organization. Nor was he raising funds to do social work, no matter how noble. He was raising funds for jihad, plain and simple.

However Tabuk fund raising is a very good example to illustrate something that I have never heard anyone talk about – the basic principle of fund raising in Islam.About fund raising of Tabuk the incident that is narrated most often is about the generosity of Abu Bakr Siddique (RA). What nobody mentions is the situation of Rasoolullah(SAW) himself. What was the situation of Rasoolullah(SAW)'s household when he stood up to ask for funds? Did he have wealth and sustenance stocked for his family? Or was he in the same state as Abu Bakr Siddique (RA)? The basic principle of fund raising in Islam is that the fund raiser first invests his entire wealth in the work of Allah(SWT)'s Deen and only then asks for others to contribute. After all it makes sense to take advantage of all the good things that you remind others about when it comes to investing for the cause of Allah(SWT), if you truly believe what you say. My brothers and sisters, let me remind you that Allah(SWT)'s Jannah is not cheap. Neither is the company of Anbiya on the Day of Judgment. It requires investment in this life. Which means that you will have to make a choice, scale down your lifestyles, contribute your own funds and work voluntarily. Allah(SWT) will put Baraka in your lives and fill them with peace and tranquillity which all the money in the world can't buy. But you have to do it yourself.

So how to raise funds? First remind yourself that the essence of Tawakkul is to know that the One who makes the rules is not bound by them.Go to the fund raising and look at the people and say, 'La ilaha ill-Allah' there's nobody who fulfils our needs but Allah(SWT). These people can't even take a breath on their own. What can they do to help me? La hawla wala quwwata illa billa. Then make dua – 'O Allah(SWT) use them if you wish or give me directly because you don't need to use anyone. And if you give directly I will sing your praises from the rooftops.'

Then first make the biggest contribution yourself before you ask anyone. Allah(SWT) wants to see how much you believe in what you plan to say about the value of giving for His sake. If you believe in it then prove it by giving first. Then offer them the opportunity - never ask, never beg, don't lower your prestige because you are asking for Allah(SWT)'s work. Offer them the opportunity for their own benefit. And leave it to Him to do what He wills. It is His work, and He promised to help those who help His cause. So don't lose any sleep.

Muhammad 47:7. O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm.

Believe in His promise because His promise is always true. Just check to see if it is indeed His work that you are doing. This is important. Not everything we call His work is actually His work. So don't be wedded to your own bright idea. Seek for answers in the Book of Allah(SWT) and the Sunnah of His Messenger because there is no better guidance. Do only what pleases Allah(SWT), not what is most popular or has the greatest demands. People's fads and likes and dislikes have no meaning before Allah(SWT). Do what is pleasing to Allah(SWT) and He will help you. Shut down all the rest because Allah(SWT) will not help you in

those activities.

Inviting towards self; versus inviting towards Allah(SWT)

In the corporate world inviting towards yourself is a given. Inviting towards yourself is the basis of differentiation. It is the philosophy of branding. You don't ask people to clean their teeth; you tell them to buy Colgate. You don't ask people to use air travel; you tell them to fly Emirates.

Allah(SWT) on the other hand said to His Messenger:

Yusuf 12: 108. Say (O Muhammad): "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me (also must invite others to Allah with sure knowledge). And Glorified and Exalted

be Allah (above all that they associate as partners with Him). And I am

not of the Mushrikun (polytheists)."

We on the other hand invite towards our organizations in opposition to others doing the same work. When did you ever hear of ABC sending people to DEF's courses because the DEF course is at a more convenient time or the teacher is a better teacher than the ABC teacher? When did you ever hear of ABC and DEF collaborating about what to teach, how to teach it and where to teach it? On the other hand we hear story after story of ABC going into a country that DEF is already in and all the turf wars resulting from that. So who are we inviting towards? And is our work the same as what Allah(SWT) mentioned in the Ayah

above?

The other attendant problem which is a very major matter is that about Ikhlaas-un-Niyyah. When we invite towards ourselves and our organization, what is our Niyyah? To please Allah(SWT)? How can that be when Allah(SWT) Himself told His Messenger to describe himself as someone who invites towards Allah(SWT). No Nabi ever invited towards himself. They all invited towards Allah(SWT). We on the other hand, caught up in our corporate philosophy are hopelessly embroiled in brand building. In the process we are dividing the Ummah.

We use key individuals and build them into brands not concerned even about what will happen to that individual based brand when that individual departs to meet His Rabb. We don't even think of how strongly this contradicts what the Anbiya did. We use every opportunity to gain publicity, exposure, visibility and to put our brand out there in people's faces for them to see and notice and speak well of us. There is not a flood, disaster or calamity, no widow to be supported, no orphan to be

sheltered, no hungry mouth to be fed, but that it must be done only with the backdrop of our banner and logo. May Allah(SWT) help us all, what do we think this does to our Niyyah? What is the Ikhlaas of our Niyyah?

I dread standing before Allah(SWT) and seeing my book of deeds clean like a freshly wiped slate because all that I did was to build my brand and not for the pleasure of Allah(SWT).

We use our international conferences as major fund raising and brand building exercises all geared to take away someone else's market share. Who is that someone else? Another organization working to spread Islam. Who is the 'market'? Muslims. So

taking it away from him means what? Our conferences are reminiscent of major rock music events. Strobe lights, gyrating

cameras on gantries, sounds almost bordering on music, markets with people milling around all over (how come nobody talks about the need to segregate in these bazaars?). 15 minute speeches by a galaxy of stars whose only claim to fame is the number of people who will come to watch them perform. And believe me, it is a performance. To give the poor speakers their due, what else can you do in 15 minutes? And the final criterion of success of the conference is, 'What was the collection?' Box office. No less. If you don't believe me, sit and quietly listen to what people say in your internal conference meetings.

Accumulation of wealth versus Baraka

The basic principle of finance is 'more is more and less is less'. The basic principle of Baraka in Islam is 'less is more'. So we lose sleep over the fact that we don't have enough physical, visible resources when we should remember that we are the

people of the Ghayb about whose Rizq Allah(SWT) said:

Dhariyaat 51: 22-23 And in the heaven is your provision, and that which you are promised. 23. Then, by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you), just as it is the truth that you can speak.

Allah(SWT) taught this lesson of not relying on resources but relying on Him alone for the work of Deen to the Sahaba. When the Sahaba tended to veer off-track and rely on material strength, Allah(SWT) immediately corrected them.

Tawba 9: 25. Truly Allah has given you victory on many battle fields, and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you nothing and the earth, vast as it is, was straitened for you, then you turned back in flight. 26. Then Allah did send down His Sakinah (calmness, tranquility and reassurance, etc.) on the Messenger (Muhammad), and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers. 27. Then after that Allah will accept the repentance of whom He will. And Allah is Oft-Forgiving, Most

Merciful.

Allah(SWT) converted their victory into a rout and then when the core group of Sahaba rallied around Rasoolullah(SAW) , responding to his call, Allah(SWT) sent down the angels to help them and re-converted defeat into victory. And then Allah(SWT) revealed the Ayaat which spelled out clearly what had happened and why so that the lesson would be learnt well. The Sahaba learnt that lesson very well.

In the battle of Mo'ata Abu Hurayrah (RA) who became Muslim during Khaybar was in the army. He said, 'I attended the battle of Mo'ata. When they came close we saw what nobody can face, weapons, preparation, silk, brocade, gold and my eyes became dazzled (bariqa basari).' This showed on his face and Thabit bin

Arqam (RA) who was next to him saw it. This was an experienced and senior Muslim handing down his experience to his junior. He said to Abu Hurayrah (RA), 'It seems you are seeing a huge force.' Abu Hurayrah said, 'Yes, just look at them.' Thabit bin Arqam (RA) smiled and said, 'You were not with us in Badr. We are not given victory because of our numbers.'

Allah(SWT) said:

Anfal 8:17. You killed them not, but Allah killed them. And you (Muhammad(SAW)) threw not when you did throw but Allah threw, that He might test the believers by a fair trial from Him. Verily, Allah is

All-Hearer, All-Knower.

That is the power of being accepted by Allah(SWT) because only then will one be guided, protected and supported with forces not visible to the eyes. Victory for Muslims comes from Allah(SWT) on the basis of their piety and defies all laws of strategy and tactics. We are people who were sent to take from the treasures of Allah(SWT) and give to the world. This was our true brand. Our real differentiation. We were the givers to the world and the world loves those who give.

But then we forgot how to take from the treasures of Allah(SWT) and started chasing the world instead of giving to it. So we lost our prominence, our nobility and our grandeur. We became like anyone else and the world started to hate us because they saw us as competitors for worldly goods.

Going forward

As I write this I am aware that one must also provide solutions if possible. Many organizations are immersed in the corporate model and have also found their 'niche' in the 'market'. Now what do they do?

First of all, I suggest that you read what I have written and see how much of it applies to you. After all you only need to correct what needs to be corrected. So if you are already working according to the way of the Anbiya then all power to you.

If not, then what must be changed, must be changed no matter how painful, because the alternative of finding out that you were wrong on the Day of Judgment will be far more painful. Imagine that we discover that all our work was worthless because we looked for worldly gain and fame and approval of people and popularity and so it is said to us, 'What you wanted was given to you. Today there is nothing for you here.' May Allah(SWT) protect us from such a fate.

As for salaries and the usual argument, 'Abu Bakr (RA) also took a salary,' let me clarify. Abu Bakr (RA) was forced to accept a salary and then he took the bare minimum that he needed to support his family. Then before he died, he gave a piece of land that he owned to the Baithul Maal in return for his salary for two years of his Khilaafa. Sayyidina Omar ibn Al Khattab (RA) wept and said to Ayesha (RA), 'Your father set a very high standard for all those who come after him.' Let those who take his name remember the whole story and not quote only a part to justify the corporate salaries that they take home. Anbiya took nothing.

So I say, take what you must from the Islamic organization. But only what is essential to your basic needs. Nothing more. Seek the Fadhl of Allah(SWT) elsewhere and Insha'Allah he will give it to you. There are many modern examples of people doing that. It is not my purpose to list them here but those who are interested may write to me and I will tell you about them.

As for being in a 'niche' – the basic principle that I am speaking about is to examine what that niche is. If it is something that is in keeping with the Sunnah and the work of Anbiya and you are doing it in that way, then go ahead. If not, change. Close it down. Stop doing it. Remember that only the work of Da'awa that is done according to the way of the Anbiya is sure to be rewarded. By all means use technology to the fullest extent. When I am warning you against the corporate model, I don't mean the tools of corporate functioning. I don't mean reporting channels, technology, tools of working more efficiently, quality systems and so on. I mean the philosophy of corporate growth, significance, measurement of success, competing in the market place, the whole concept of market itself and gaining prominence. Those must be discarded. It is not about the nuts and bolts of managing. It is about the principles of leadership. Believe me, there is a difference. A vast difference. The difference between Jannah and the other place.

It is clear (and certainly logically as well) that before we can expect to do the work of Allah(SWT), we must first become accepted by Him. We must get the job first, to be able to do the job. So we must apply, beg, plead, show our ability, sincerity and willingness so that Allah(SWT) accepts us for that most significant and honourable of jobs – the job of the best people on earth – the Anbiya of Allah(SWT). Only when we are accepted, can we expect to get the powers, authority, resources, forces, knowledge and the understanding to carry out the work satisfactorily.

Allah(SWT)will help all those who He accepts for the work of His Deen as He helped the Anbiya. But that is provided we first prove ourselves worthy of His attention and the work of His Deen. Please remember that Allah(SWT) made the rules of Da'awa and His Anbiya followed them. So success will come to only those who follow the Anbiya.

For the rest; well it is between you and your Rabb. I ask Allah(SWT) to forgive me and you

# Managing funds in Islamic Da'awa organizations

As I mentioned in my lecture – Pitfalls of Modern Da'awa – and indeed as I have always said everywhere that I have ever spoken – to take money for Da'awa was not the way of the Anbiya and so there can be no Baraka or Ridha of Allah(SWT) in it and therefore no Nusra from Allah(SWT) for those who do so. I have stated my Dala'ail for saying this on several occasions and so will not go into them here.

The question remains – How must one do social work (to use a broad expression) and Da'awa of Islam, if one is not to take money – meaning, 'How should those involved in these activities exist?'

Here are my thoughts about that:

  1. Focus on Tarbiyya and Ta'alluq Ma'Allah(SWT) before anything else. Degrees from Islamic universities are sadly not a guarantee of either. So this must be done for everyone. There is no specific curriculum for this and it can and will take time depending on the spiritual illness the individual is suffering from. But without it, the work of Da'awa can't be done. It is as simple as that.

  2. People in Da'awa must learn to see the effect of their dua and must learn to get their duas accepted by Allah(SWT). Once again that takes time, dedication and effort. For this Tahajjud is essential. Anyone who doesn't pray Tahajjud with as much dedication as Fardh is unfit for the work of Da'awa. Once again this was the Sunnah of the Anbiya. Sayyidatina Ayesha (RA) narrated that Allah(SWT) delayed the revelation of the last Ayah of Sura Muzzammil for a year and the Sahaba prayed Tahajjud like a Fardh Salah for one year. Only then was the last Ayah revealed when Allah(SWT) was satisfied that the message had been understood. I can bet you that not one of that original band ever left Tahajjud deliberately, considering it to be unimportant, as it was not a Fardh. They had tasted its sweetness and power and were hooked.

  3. Personal piety and following the Sunnah and especially having a big heart to bring the Ummah together. These are absolutely essential. Personal piety – Nawaafil – are what get you close to Allah(SWT). So there can be no Baraka with people who neglect them. Narrow minded sectorial thinking (Asabiyyat) based on Madhab or Maslak will only make us grow further and further apart. Rigidity on Furu'i Mathaail is the poison that must be cleaned out of the system of those in the work of Da'awa.

  4. Tawba – frequent and sincere – especially from Kibr which seems to be the major cancer afflicting those in Da'awa. Shaytaan knows what to use against whom. And Kibr is his favorite weapon against Da'awa workers. Allah(SWT) promised to destroy those who have even an atom's weight of Kibr. So frequent and sincere Tawba is essential – remembering that it is Allah(SWT) and not anyone else who will decide how sincere we were when making Tawba.

  5. Consciously avoiding publicity – which is both good for our Ikhlaas as well as a good strategy in today's world to avoid the ill effects of the reverse compensating loop (see Systems Theory – Peter Senge). What publicity comes despite your avoiding is protected by Allah(SWT).

  6. Absolute rigidity and no compromise with respect to the Shari'ah and no bending of rules to suit this or that smart corporate method. Da'awa must distinguish itself by its distinctness based on the Sunnah. Not seek to look and feel the same as a campaign to sell Coke because 'people like it or are used to it.' What people like was not the focus of the Anbiya. If that were the case, Ibrahim(AS) wouldn't have smashed the idols and wouldn't have had Allah(SWT) ordering the fire to become cool and a source of safety for him. Compromise is the English name of Shaytaan.

  7. People working in Da'awa must learn to see real reward in what they hope from Allah(SWT). I am not talking about the lip service that you hear from many of them. I am talking about real belief that what Allah(SWT) will give them is better than what they can get in the Dunya – and so like Hasan Al Basri, Abu Hanifa, Ahmad ibn Hanbal (May Allah(SWT)'s Mercy be on them all) and many others of the Salafus Saliheen who we are so fond of quoting – they should learn to be happy with minimal comfort and invest their time and talent for the work of Islam joyfully. This is essential because if they peg themselves to corporate salaries and compete with them, they can never be satisfied with what they 'make' in Da'awa and the focus will shift from the Ridha of Allah(SWT) to their pay packets. This will be like Musa(AS) comparing himself to Qaroon. Very inappropriate. So be satisfied with a little. Ml. Qasim Nanotvi (Founder of Darul Uloom Deoband) used to take a salary of Rs. 1.50 per month. He would send Rs. 0.50 to his mother in Aligarh. A few years later his mother passed away, so he sent a letter to the Treasurer of Deoband asking him to reduce his salary by Rs. 0.50 as he said he had no need for that amount any more. All his life he lived on a salary of Rs. 1.00 without any raise at all. His raises were with Allah(SWT) and we ask for him the highest reward with his Rabb. The less you have the less you have to give account for. We will be questioned about what we leave behind and rewarded for what we send ahead.

  8. Da'awa organizations must separate their work in two parts – Pure Da'awa and Social Work. Pure Da'awa must remain pure – purely voluntary, free from any taint of money (and believe me, it is a taint). Duaat don't have to give all their time but if they have the dedication and connection with Allah, they will give a great deal. The finest example of that in today's world – that proves that it is a workable model – is the Tablighi Jamat. It is by far the largest organization in the work of Islaah wa Tabligh in the world – bigger by far than all other organizations put together. And it runs purely on a voluntary basis. I know that many of those who read my article and saw the lecture video, don't like Tablighis. But it doesn't matter. Because what matters is whether Allah(SWT) likes them or not. That is what they work for. We all need Islaah and must learn to focus on that. May Allah(SWT) hide our faults.

  9. The Social Work part can pay workers who are specialized for that work – for example nurses, drivers of vehicles, cooks, construction people and so on, if they are not available on a voluntary basis. Even here it is possible to find people who will be willing to work purely for the pleasure of Allah(SWT) and one must look for them. Their dedication and quality of work is always superior. Those who believe that 'well paid Da'awa workers' are necessary – don't understand either Da'awa or organizations.

  10. The top management of the organization must not take any salary at all and their expenses must be kept to a minimum. That is why I began with the need for Tarbiyya – so that people won't try to start arguments about what is minimum or try to give the Daleel of Abu Bakr(RA) taking one sheep every alternate day as a salary. They conveniently omit to mention that he had several wives and a large family and a larger heart so that sheep was totally eaten. Also that before he died he returned the entire amount of his salary to the Baytul Maal to the extent that his successor, Sayyidina Omar Ibn Al Khattab(RA) wept and said to Ayesha (RA), 'Your father has made it very difficult for those who follow him.' And remember, the sheep was food – not money. And there is a big difference between the two.

  11. It is permissible and desirable for all top management (and indeed everyone) to have alternate sources of income. There is no earthy reason why anyone should do the work of Da'awa full time. The Anbiya didn't do it. Neither did the Sahaba. They all had independent sources of income and did Da'awa as a calling, not as a career. And in that there is a very big difference. When you make Da'awa a career you bring it down to the level of selling Coke and Pepsi. When it is a calling, then you free the mind from all tensions of an organizational life and let the person work purely for the pleasure of Allah(SWT). Such people always work more and produce more quality than any fulltime career person. Of course there will be those who are not suited for working in this way. So what? There are always those who are more suited to something and those who are not suited to something. So go look for another person. Actually you don't have to look at all. Just create the right environment of a group that is connected to Allah(SWT) and works only for His pleasure and the right people will come to you. Allah(SWT) will send them. In today's world it is more and more easy to have a part-time career to support yourself and this helps in two ways. Keeps you honest and self-respecting and keeps you connected with the outside world. But this will work only if you have the Tarbiyya to be content with what Allah(SWT) gives you and focus on maximizing return in the Aakhira. Then like Sayyidina Ali bin Abi Talib(RA) you will work for only half the day (and refuse more work) so that you can be with Rasoolullah(SAW) and do the work of Deen.

  12. There must be complete transparency with all funds that are collected. What you did with them must be visible especially to those who donated for that project. Overheads must be kept to a bare minimum and every penny collected must go to the people in whose name it was collected. This is a sacred trust for which those who collect funds – using all sorts of emotional gimmickry – will answer to Allah. So beware of using even one penny more than necessary for anything else. And remember that giving creative interpretations to show that your gym bill, iPad, iPod, Smart phone, SUV, Business Class ticket and Gucci handbag are all part of the project expense will not work with Allah(SWT).

This is not in the nature of a total exhaustive list but some pointers which I hope will be useful. Please see my lecture – Pitfalls of Modern Da'awa – http://www.youtube.com/watch?v=E1OsHFkbht0

The corporate business model which is used by most modern Da'awa organizations which are run by people who have little business education and no corporate experience is a bad model, highly unsuitable for Islamic work and far, far away from the Divinely Inspired model of the Anbiya which Allah(SWT) ordered us to follow. I believe most sincerely that it is only when we follow the Book of Allah(SWT) and the Sunnah of His Messenger (SAS) and not Christian Evangelicals or Coke and Pepsi marketing experts – that Allah(SWT)'s help will come. I believe that in order to give to the people, one must learn to take from Allah(SWT) first. Until that is done, you can't give to people.

# Enjoining Right and Forbidding Wrong

There seems to be a common mistaken impression that it is not necessary to raise your voice against the evil that we see around us. Especially where it relates to Muslims doing wrong and claiming that their actions are between themselves and Allah(SWT) and so are not anyone else's concern. This argument is all the more vicious when it is made by prominent public figures who have icon status in the public space. There are many well-meaning but ignorant Muslims to whom this argument seems 'logical' and they get offended when someone raises his or her voice against the actions or words of their favorite icon. It is in this context that I want to make four statements and then quote below from the Qur'an and hadith in support of my stand.

  1. It is not only essential to enjoin good and forbid evil but it is the very essence of Islam and being a Muslim. One does not have to be perfect in his own deeds to raise his voice against evil. For example one must enjoin the need for performing regular salah even if one does not do so himself.

  2. It is essential to raise your voice in public for things that are done in public and in private for things that are done in private. Otherwise especially in the case of the former (i.e. matters in the public domain) any correction done in private does not benefit those who have been led astray by the initial public statement of evil.

  3. If one does not attempt to stop something that is prohibited by Islam, then one will be questioned about it on the Day of Judgment.

  4. If people don't try to stop evil or to raise a voice against it, then they will all be punished for it when the punishment comes, even though they may not have participated in it themselves.

Allah(SWT) has described the believers as denouncing evil and as enjoining what is good. He said:

Tawba 9:71. The believers, men and women, are Auliya' (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.

A'al Imraan 3:104. Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-

Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.

A'al Imraan 3:110. You [Muslims] are the best of peoples ever raised up for mankind; you enjoin Al-Ma'ruf (all that Islam ordains) and forbid Al-Munkar (all that Islam forbids), and you believe in Allah.

There are many Ayaat which speak of enjoining what is good and forbidding what is evil; that is because of the importance of this issue and the great need that exists for it.

Abu Sa"id al-Khudri (RA), reported that the Messenger(SAW) said:

"Whoever amongst you sees anything objectionable, let him change it with his hand, if he is not able, then with his tongue, and if he is not even able to do so, then with his heart, and the latter is a sign of the weakness of his Imaan." Saheeh Muslim

This Hadith was also transmitted in another form on the authority of 'Abdullah bin Mas'ud (RA) who narrated that the Messenger(SAW) said:

"Never before me had a Prophet been sent by Allah(SWT) to his nation who had not among his people disciples and companions who followed his ways and obeyed his command. Then there came after them their successors who said whatever they did not practice, and practiced whatever they were not commanded to do. He who strove against them with his hand was a believer; he who strove against them with his tongue was a believer; and he who strove against them with his heart

was a believer; and beyond that there is no faith, not even as minute as a mustard seed." Saheeh Muslim

Further evidence that the one who does not enjoin what is good is not following true guidance is the fact that Allah(SWT) swears that such a person is lost, as He says

Asr 103:1 By Al-'Asr (the time). 2. Verily! Man is in loss, 3. Except those who believe (in Islam) and do righteous good deeds, and recommend one another to the truth (Al-Ma'ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (when faced with difficulties)

The truth of the matter is that it is obligatory to enjoin what is good and forbid what is evil, and once he has done his duty, the one who enjoins good cannot be harmed by the misguidance of those who have gone astray. This is indicated by several Ayaat such as:

Anfaal 8:25 And fear the Fitnah (affliction and trial, etc.) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people), and know that Allah is Severe

in punishment.

Some ahadith which indicate that if people do not enjoin what is good and forbid what is evil, then Allah(SWT) will include them in His punishment.

It was narrated that Abu Bakr al-Siddeeq (RA) said: "O people, you

recite this Ayah:

Ma'aida 5:105 O you who believe! Take care of your own selves, [do righteous deeds and love Allah much]. If you follow the right guidance and enjoin what is right (all that Islam orders one to do) and forbid what is wrong (all that Islam has forbidden) no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about (all) that which you used to do.

But I heard the Messenger of Allah(SWT) say, 'If the people see an evildoer and do not take him by the hand [to put a stop to his evil], soon Allah(SWT) will punish all of them." Narrated by Abu Dawood, 4338; al-Tirmidhi, 2168; and al-Nasaa'i. Sunan Abu Dawood Book 37, Number 4330:

There is no contradiction between the Ayah and the Hadith because the Ayah specifically mentions Amr bil Ma'arof wa Nahi anil Munkar and that is what is meant by taking a wrong doer by his hand. When people don't do that and believe that

personal piety will suffice, then they will also be punished when the wrongdoers are punished, as mentioned in the Hadith.

Narrated Abu Sa'id al-Khudri (RA): Rasoolullah(SAW) said: The best fighting (jihad) in the path of Allah(SWT) is (to speak) a word of justice to an oppressive ruler. _Sunan Abu Dawood Book 37, Number 4324:_

Khalid's version has: We heard Rasoolullah(SAW) say: When the people see a wrongdoer and do not prevent him, Allah(SWT) will soon punish them all. Amr ibn Hushaym's version has: I heard Rasoolullah(SAW) say: If acts of disobedience are done among any people and the people do not change them though they are able to do so, Allah(SWT) will soon punish them all. _Sunan Abu Dawood Book 37, Number 4322:_

Narrated Abdullah ibn Mas'ud: Rasoolullah(SAW) said: The first defect that permeated Banu Israil was that a man (of them) met another man and said: O so-and-so, fear Allah(SWT) and abandon what you are doing, for it is not lawful for you. He then met him the next day and that did not prevent him from eating with him, drinking with him and sitting with him. When they did so. Allah(SWT) mingled their hearts with each other. He then recited the Ayah:

Ma'aida 5: 78 Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and 'Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. 79. They used not to forbid one another from the Munkar (evil-doing, sins) which they committed. Vile indeed was what they used to do.

He then said: By no means, I swear by Allah(SWT) you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right.

Abu Sa'id Al Khudri (RA) reported, "I heard Rasoolullah(SAW) saying, 'Allah(SWT) will surely question a slave on the Day of Resurrection until He says, "What prevented you from forbidding wrong when you saw it?" (Ibn Majah and Ibn Hibban)

Narrated Anas (RA) that Rasoolullah(SAW) said, "Help your brother, whether he is an oppressor or he is an oppressed one." People asked, "Ya Rasoolullah(SAW) ! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" Rasoolullah(SAW) said, "By preventing him from oppressing others." (Bukhari)

We understand this principle in other parts of our lives that the actions of one affect the collective, so we will never say, 'Let so-and-so pollute the environment. Why should I say anything?' Nor do we say, 'What does it matter if someone is selling drugs in the community? After all I am not using them.' We raise the red flag, we make a noise and we call the cops. Why then don't we apply the same standard when it comes to sin and the

disobedience of Allah(SWT)? The actions of people are the cause of all forms of hardship which everyone suffers. Allah(SWT) said:

Rum 30:41. Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon). 42. Say (O Muhammad): "Travel in the land and see what was the end of those before (you)! Most of them were Mushrikun

And He said:

Shu'ara 42:30. And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.

Just as water and air pollution and drugs and crime affect everyone and must be stopped, so should all forms of sin and disobedience because they draw upon us the punishment of Allah(SWT).

I ask Allah(SWT) to give us the tawfeeq to continue to do what is right and to enjoin good fearlessly in the face of any and all opposition and to continue to forbid evil in the face of all opposition until the time comes when we are taken up to meet

the One for Whom we did this. And I pray that on that day, we will see the true benefit of what we did and that on that day we will be given the shade of the Throne for there will be no shade except His.

# 

# Teaching Islam in the modern world

The purpose of this paper is to be a thought-share about the rather complex issue of teaching Islam in the modern world. Comments are welcome because only when we can talk openly about issues that we can enhance our understanding of them and create solutions.

Pros & Cons

One of the major benefits of technology is that Islamic knowledge has become freely and easily available to anyone who has access to a computer. Gone are the days to listen to an explanation of a hadith from Bukhari Shareef one had to study for 3-4 years in a Darul Uloom before he would be allowed into a Dars of Bukhari. Gone are the days when one had to send in a written request for a legal opinion or ruling in a matter (Istifta), usually in Urdu or Arabic and then wait for an answer at the pleasure of the Darul Ifta. Today all you need is Shaikh Google and you have all the books of Hadith, Fiqh and numerous translations and Tafaseer of the Qur'an at your mousetip. This is the good news.

The bad news is – well, let me explain it with an example – it is like someone who reads all about flying a plane on Google and then gets into the cockpit of a plane for a solo flight. The outcome can be predicted without too much difficulty.

The acquisition of complete Islamic knowledge is a 4- step process about which Allah(SWT) said:

A'al Imraan 3: 164. Indeed Allah conferred a great favor on the believers when He sent among them a Messenger (Muhammad ) from among themselves, reciting unto them His Ayaat (Qur'an), and purifying them (Tazkiyya), and instructing them (in) the Book (Ta'aleem)) and Al-Hikmah [Sunnah] (Tarbiyya) while before that they had been in manifest error.

In this beautiful Ayah, Allah(SWT) described the entire methodology of teaching Islamic sciences. It is essential to follow this methodology because it is the way shown by Allah(SWT) and because nothing else can be superior to the way that Allah(SWT) has shown.

Often, when this Ayah is explained, it is said that these were four duties of Rasoolullah(SAW) as if they are independent of each other. They are not. These are not four independent duties but the 4- step methodology to perform the single duty of the Messenger(SAW) – to communicate the message of Islam; to teach Islam. That is the reason it is essential for us, in today's world, to understand this and to keep this in mind when we talk about teaching Islam.

So what is this four-step process?

  1. Communicate

  2. Prepare

  3. Explain

  4. Demonstrate

The problems with teaching and learning Islam started when we fractured this process and people started to do one at the expense of the others. The results of this are sadly visible all over the world. We created people who have book knowledge but without any Tazkiyya or Tarbiyya. The knowledge sits in their chests like undigested food – does no good to them, even though they have it. Their behavior is characterized by all that is the anti-thesis of Islamic knowledge – arrogance, impatience, quick anger, a marked inability to look at themselves or to take any adverse feedback and an exaggerated sense of self-importance and holiness but a marked absence of humility (Tawadhuh) and personal piety (Zuhud).

Thus today we have reciters who recite beautifully something which they don't understand. We have people who claim to work on Tazkiyya exclusively but who are very weak on knowledge. We have people who are like walking libraries of books of knowledge but with the love of Duniya and fear of death in their hearts; visible from their decisions and actions. We have people who explain the Kalaam of Allah(SWT) very eloquently but in whose life you can't see any reflection of their explanations and we have a serious shortage, almost to the point of the exception, of those who actually demonstrate the message

of Rasoolullah(SAW) in their lives. At most we have some people who focus on one or other aspect of the external and visible aspects of the Sunnah but not illuminated with the inner light of knowledge which was the character of the Sahaba – the generation which was the beneficiary of this complete 4-step process of teaching. I believe that there is a very critical need to bring back this teaching methodology if we are to regain our

positions as thought-leaders to the world.

Having said this, I believe that given the circumstances of modern society and lifestyle it is necessary to have short courses in which people can learn what is essential for them to know in order to practice Islam, while ensuring that they don't leave believing that they have now become experts in what they learnt. The challenge is to decide which comes first; method or result? Should you be thinking about what you want to achieve first and then decide which method suits that best? Or should you say, 'We want to do weekend courses, because they are popular (sell well). So let us see what to teach?'

I believe that both these ways of thinking can work, provided we end up with measuring results. What that means in effect is that the final criterion to decide what to teach will be the result we wish to see at the end of the course. Subjects must be decided based upon what the results will be at the end of the course. Only subjects which can be taught in the duration at hand must be taught. Not others which need more time.

For a weekend course for example, aspects of the Seerah, lessons from the lives of Sahaba, lessons from history, Aqeeda and Tafseer of some Suras of the Qur'an can be taught. Focus must be on practical application of what is learnt – not on merely retaining some technical terms and names and dates. School-type exams make no sense at all. What must be done is to have a debrief of what was learnt – the lessons from the course. Support groups must be formed with whom the participant can remain in touch. The teacher must be accessible, even if

remotely on the net. There must be a means to clarify doubts, answer questions and help with on-going learning.

What must not be attempted are Hadith and Fiqh. Nobody can teach Hadith and Fiqh in a weekend or even in a week and all that happens is to give people a false sense of having gained 'knowledge', while all that they would have gained at the most, is some technical terminology and some rules with no idea of how to apply them or even the need or opportunity to apply them. I am merely mentioning briefly some topics here. This is not an exhaustive list.

To link this with what happens commonly in the name of modern teaching of Islam, there are two further dynamics that have come to be added to the melee.

  1. Blind adoption of Corporate Training methodology by people who have no hands-on experience of it in the corporate world

  2. Commercial considerations of running organizations which are based on profit being generated from the courses in order to run themselves.

This has led to the coining of the two most oxymoronic phrases in my view: 'Commercial Da'awa' and 'Well-paid Da'aee'. These phrases are so totally alien to and against the whole principle of Prophetic Da'awa that to even have to explain them to Muslims should be an insult to their intelligence and Islamic knowledge. But strangely we hear them being used by those who 'teach' Islamic studies in our modern, internet/commercial

Da'awa organizations. That should be an indicator of how far we are from the Sunnah.

Allah(SWT) said about His Anbiya:

An'am 6: 90. They are those whom Allah had guided. So follow their guidance. Say: "No reward I ask of you for this (Qur'an). It is only a reminder for the 'Alamin (worlds)."

Hud 11: 51. "O my people I ask of you no reward for it (the Message). My reward is only from Him, Who created me. Will you not then understand?

Ash-Shua'ara 42: 23. That is (the Paradise) whereof Allah gives glad tidings to His slaves who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds. Say (O Muhammad): "No reward do I ask of you for this except to be kind to me for my kinship with you." And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof. Verily, Allah is Oft-Forgiving, Most Ready to appreciate (the deeds of those who are obedient to Him).

The hallmark, the brand of the Anbiya of Allah(SWT) was that they didn't take any remuneration from the people. The hallmark of modern internet/commercial Da'awa organizations is making

profit and competing in the market. There is little appreciation of the corruption that happens to the effort of Da'awa when it is contaminated with the profit motive. Allah(SWT) ordered us to follow His Anbiya and said that He was the one who had guided them. I don't understand how it is that modern Da'awa organizations seem to have lost sight of this order of Allah(SWT).

Allah(SWT) stated the above Ayaat about the work of the Anbiya and repeatedly mentioned the fact that they told their people, 'No reward do I ask of you'. Those in commercial Da'awa who have a vested interest in making profit [because their own living depends on it], today try to explain this away with various Taweelaat. I prefer to believe the Word of my Rabb and to be guided by it.

I make this point because there is a very simple, but seminal, foundational law:

You get what you measure.

If you measure profit, you will make profit. If you measure Hidaya, you will get and be instrumental in spreading Hidaya.

So you ask, 'How can we run the organization, if we have no income?'

The best living modern day example is the Jamat Tabligh – which is not only run without taking any fees from those who attend their programs but without any advertising, computers, Facebook, Twitter, high profile conferences and so on; all of which have become the signature of internet/corporate Da'awa organizations. Jamat Tabligh is a living example for those who

wish to learn. I am speaking about the methodology – not what

is taught, for those who may get distracted because of their objections to the Tabligh book and so on. If the book was changed the method would still be the same and be equally effective. There is no Islamic organization in the world, or for that matter any other religious organization which is even in the same ballpark with respect to the spread and penetration of the Tabligh movement.

So how do they do it? By separating income from their work. They work purely through volunteers who regularly devote part of their time (on a daily, weekly, monthly and annual basis) and pay for themselves to travel locally and globally to convey their message. All volunteers are self-funded, highly motivated (gives the lie to those who think that money buys motivation), have a high sense of achievement from their work, become part of an insider elite (does wonders for their sense of belonging) and the Da'awa is not a source of income for them. The individual 'Jamat' is a small group which is highly mobile, self-sufficient, self-funded, cooperatively led and operates strictly according to a global method. The group members elect their leader and are obedient to him. He is encouraged to take their advice in all matters and does that without fail. They have a strategy which is simple, easy to learn, easy to do and which doesn't require great knowledge.

They have specialists (Ulama) who have more in-depth knowledge that may be needed. Their goal is simple – get people to come to the masjid and pray and go out for Tabligh. They actively shun publicity, have no ranks (though they have a

hierarchy, it is subtle and more visible in action than in grandiose titles), are strict about Faraa'idh and following the Sunnah in all matters, try to practice as much of the Akhlaaq from the Seerah as possible and about following their own methodology. They don't deviate from their method and are strict to the point of being dogmatic about it. That is why they succeed. You can join any Jamat in any part of the world and you see the same process.

Anyone who has been in a Jamat in any part of the world feels instantly at home in the Jamat anywhere else in the world. There is a camaraderie and brotherhood which is hard to find elsewhere. In the Jamat there are no levels and a sheep herder will sit and eat with a king without either of them even considering it worthy of mention. They stay in masaajid during their tours, talk only about Allah(SWT), His Messenger(SAW) and the Aakhira, are very particular about personal piety and observing Nawaafil, especially Tahajjud and about simply being nice to one another. In all these matters they mirror the Sunnah of Rasoolullah(SAW) and follow the method of Da'awa of the Anbiya.

Their method of travel, living, eating, going out to invite people to the masjid – enforces simplicity, even austerity and represents some measure of personal hardship for the sake of Allah(SWT) and removes the aura of self-esteem. Instead the esteem of Allah(SWT) and His Messenger(SAW) is instilled in the mind and heart. This is a very powerful tool for both Tazkiyatun Nafs and Tarbiyya of Akhlaaq and most importantly to break the back of self-

aggrandizement and arrogance. Their teachings focus on the Seerah and the lives of the Sahaba and Salaf-us-Saliheen and on

trying to apply their ways in our lives. They focus almost exclusively on worship, sacrifice for Islam and leaving home and business for the sake of Allah(SWT), which were among the most prominent of the actions of those first generations. Like all human beings, there are obviously areas of improvement in the Jamat Tabligh but I am not talking about that here because it is not they but modern internet/commercial Da'awa organizations that are the focus of this paper.

I believe that there are huge lessons to be learnt from them but for which modern internet/commercial Da'awa organizations which are mostly run by young Salafi Shuyookh need to develop some humility first. You can't learn from those whose few faults overshadow in your mind, their many virtues. And you can't learn unless you are humble. Anyone who feels free from the need for Islah is unfit for the work of Da'awa; no matter how 'learned' he may believe himself to be. It was not lack of knowledge but lack of humility that was the downfall of Iblis.

Tazkiyya wa Tarbiyya is critical for the success of Da'awa and all Da'awa organizations must have a program for their members which must include every single one of them. Those who are involved in Da'awa must focus on this first before they can think of teaching anyone. Aspects of Tazkiyya wa Tarbiyya must be built into the courses but first they must be visible in the lives and ways of those who run those courses. The spiritual

development of those who work in Da'awa organizations must be the topmost priority of the Management. For this to happen successfully there must be a guide (Murabbi) who can diagnose

what needs to be done and help individuals to do it.

Qualities of the Murabbbi

  * Taqwa wa Sunnah

  * Knowledge of Usool, visible in his own practice

  * Global awareness & knowledge of human psychology

  * A clear strategy and solutions focus

  * Must exhibit essential qualities of Tarbiyya in his own Akhlaaq

  * Personal equation with the students

  * Willing to tell you what you need to hear; not only what you want to hear

  * Must not take any remuneration and must be willing to invest time and effort

It is not for nothing that the mother of Imam Malik (R) said to him, 'Take from the Akhlaaq of Rabe'ea before you take from his knowledge.' It is our lack of Akhlaaq which is our downfall, not our lack of knowledge. We are like walking libraries with books stacked in our heads – but without any of the knowledge of those books visible in our Akhlaaq. I remind myself about the example that Allah(SWT) gave of those who merely carry books on

their backs. We need to focus on Tarbiyya because when Tarbiyya was separated from Ta'aleem, the Noor of Ilm was taken away. Islam was taught by practical demonstration and that is the only way to teach it. It is good to remember that the success of Madina was built on the Tarbiyya of Makkah. That is where the strength to change the world was built.

# Integrated Teaching

Teaching and learning the Qur'an is an activity about which Rasoolullah(SAW) said: (approximate meaning) Narrated by Othman ibn Affan (RA): 'The best among you is the one who teaches and/or learns the Qur'an.' ('and' / 'or' are used in two different narrations and so I have used both in the quote above)

The first thing to understand and remember is that the Qur'an came for one purpose only and that is to be understood clearly so that it would help the Muslim to do two things:

  1. Connect with Allah(SWT) and instill His Power and Glory in the heart.

  2. Make him/her obedient to its injunctions and live their life by it.

Everything we do, memorizing, Tajweed, recitation, studying, analysis, Tafseer are all means of achieving the real purpose which is to understand the Qur'an. Naturally because it is impossible to either feel the majesty of the Kalaam of Allah(SWT) or to obey its injunctions and live by them unless we understand what we are reading, everything we do while teaching the Qur'an must be measured against this standard and must answer one simple question: Do we/they understand it?

That is not only the first step, it is the opening gateway without which one can't enter the world of Hidaya, of right guidance. How can we logically claim to be guided by something that we

don't understand?

Strangely today we seem to teach the Qur'an, concentrating on all of the supplementary matters while ignoring the real purpose of instilling the power and glory of Allah(SWT) in the heart. Ask yourself, 'When was the last time I asked my student as he was reciting some Ayah of the Qur'an in the Tahfeez class, 'What does that do to you in your heart?' Or, 'What do you feel in your heart as you recite that Ayah?' Ask yourself, 'When was the last time I asked myself this question?'

I say this is a strange thing that we don't ask these questions as we teach or as we ourselves read and recite the Qur'an because the Qur'an itself clearly describes physiological changes that happen as a result of listening to the recitation. Listening means to listen with understanding, not simply listening to the tune of the voice of the reciter, even though it is a fact that simply listening to the tune of the reciter's voice also has an effect on the heart. That is the power of the Kalaam of Allah(SWT) but it is essential for Muslims to do more than simply listening to the tune without which they would not be doing justice to the right of the Qur'an to be understood.

So when teaching and learning the Qur'an it is essential to monitor the change in our hearts and to be very concerned and worried if positive changes as described by Allah(SWT) are not happening. Hardness of the heart is a fatal cardiac disease. Allah(SWT) says:

Zumar 39: 22. Is he whose breast Allâh has opened to Islâm, so that he is in light from His Rabb (equal to the one who is non-Muslim)? So, woe to those whose hearts are hardened against remembrance of Allâh! They are in plain error! 23. Allâh has sent down the best statement, a Book (this Qur'ân), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allâh. That is the guidance of Allâh. He Guides there-with whom He pleases and whomever Allâh sends astray, for him there is no guide.

Anfaal 8: 2. The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Ayaat (Qur'ân) are recited unto them, they (Ayaat & Signs) increase their Faith; and they put their trust in their Rabb (Alone)

I want to begin with these questions because I don't want the teaching of the Qur'an to become even more mechanical and soulless than it already is in the name of using technology. I am going to try to show in this paper how one can use technology to help the student to connect with Allah(SWT) in such a way that the purpose of the revelation is achieved.

We need to remember that the Qur'an is in Arabic. Only the Arabic is the Word of Allah(SWT). Everything else is the word of man. So it is absolutely essential to understand it in Arabic. Many Ayaat of the Qur'an are impactful only if you understand the use of Arabic grammar in the construction of the sentence. If you don't understand grammar and the subtlety of the use of certain words then the impact is lost even though you may be reading an accurate translation of the words. No language can ever replace the Arabic because only the Arabic is the Word of Allah(SWT). How tragic that generally speaking, in the Indian sub-continent and among our people living elsewhere today, we are not even interested in understanding the Word of Allah(SWT) in its original form. We are content with reading translations. And then to make matters worse we claim expertise in the Qur'an when we can't even understand it in its original form. What can be more misguided than that?

The Right Approach

One reason why many get confused with the Qur'an is because of their approach to it. They approach it to read it, analyze it and criticize it. All these are not prohibited things. One is most welcome to read, analyze and attempt to criticize the Qur'an. The Qur'an actually throws this out as a challenge. But before doing all those things, one must first hear the Word. One must listen to the sound of the speech of Allah(SWT). One must understand the Word as it was sent, in the language that it was sent in. This is how those who first encountered the Qur'an approached it. They listened to it being recited and it entered their hearts, long before their minds engaged with it. This is clearly illustrated from several incidents of the Seerah about sworn enemies of Islam who when they heard Rasoolullah(SAW) recite the Qur'an they became totally changed and enmity for Islam left them and Islam entered their hearts.

To quote only one, there's the incident when Allah(SWT) introduced Islam to Omar (RA). He narrated this incident himself. He said that he used to like his drinks and had his drinking partners. One night very late, he wanted to have a drink but couldn't find any of his partners nor was any drinking place open. Since he had nothing to do he decided to make Tawâf. When he went to the Ka'aba at that very late hour, he saw Rasoolullah(SAW) standing in front of the Ka'aba praying. He decided to scare Rasoolullah(SAW) and disrupt his Salah and with that intention, went behind the Ka'aba and slid under the Kiswa (cloth cover) of the Ka'aba and came around until he was right in front of Rasoolullah(SAW). Rasoolullah(SAW) was reciting Al Haaqqa. Omar (RA) listened to the recitation and thought to himself, 'These must be the words of a poet.' At that moment Rasoolullah(SAW) recited:

Al Haaqqa 69:41. It is not the word of a poet, little is that you believe!

He was shocked and thought to himself, 'These must be the words of a Kaahin (sorcerer, fortune-teller).' At that moment Rasoolullah(SAW) recited:

Al Haaqqa 69:42. Nor is it the word of a soothsayer (or a fortune-teller), little is that you remember!

Omar (RA) says, 'I was shocked and simply stood there unable to move. At that moment Islam entered my heart.'

It took some more time for him to formally enter Islam but it was listening to the Qur'an which was the first step. Listening to something that he understood the meaning of. Not simply listening to a tune, no matter how pleasant.

Our 'method' of teaching, of simply focusing on the sound without understanding its meaning is something that is peculiar to the Indian sub-continent and is a great disservice and injustice to the Qur'an. It is a strange thing that if someone mouthed the sounds of the English or Telugu or any other language simply by having learnt to recognize the shape of the letters and then 'read' aloud for you a passage of a Telugu or English newspaper but didn't understand what he had read because he did not know the language; you would never call his action, 'reading'. Recognizing the shape of letters and making appropriate sounds is not 'reading'; whatever else we may like to call it. Recognizing the word, understanding its meaning and forming an opinion is called 'reading'.

So what should we call what we and the students, under our guidance do with the Qur'an? It certainly can't be called 'reading' by the standard we ourselves use for every other book or newspaper in the world. Tragic it is that we however apply such an insane standard to the Qur'an. We need to fear the day about which Allah(SWT) warned us when His Messenger(SAW) would complain to Him about his Ummah and what they had done to the Qur'an. Allah(SWT) said:

Furqan 25:30. And the Messenger (Muhammad(SAW) ) will say: "O my Lord! Verily, my people deserted this Qur'an.

The Qur'an was not compiled as one book until after the death of Muhammad(SAW) when the revelation had been completed. But those who had the honor of being the first people to listen to the Word of Allah(SWT) directly in the voice of the one to whom it was revealed heard Rasoolullah(SAW) reciting the Ayaat that he received. They heard him when he received the Ayaat. They heard him recite in Salah and they heard him recite the Ayaat to them when he was inviting them to Allah(SWT) because it was his Sunnah to invite using the Kalaam of Allah(SWT). Truly what better way to give Da'awa than the method of the Messenger(SAW)? Today we almost exclusively quote translations of Ayaat. How much better to let the listeners hear the Word of Allah(SWT) first so that the Glory and Majesty of the Kalaam in the original can enter their hearts. Then by all means explain its meaning but first let the original do its work for we can never better the original, no matter how good our translations. The original is the speech of Allah(SWT). The translation is the speech of man.

Qur'an and Science

There is no conflict in the Qur'an between theology and science because Islamic theology supports and confirms scientific

discovery. The scientist who can recognize the signs of the Creator becomes ever more firmly grounded in his faith with every discovery. Allah(SWT) specifically mentioned this link and emphasized the need to teach with this perspective in terms of the sequence of learning when He said:

A'al Imraan 3:190. Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for people of understanding. 191. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Rabb! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire."

The Qur'an invites the scientist, the seeker of knowledge and the one in search of truth to look around him and to research the universe and assures him that Allah(SWT) will show him His signs until he is convinced that the Qur'an is Divine. Allah(SWT) then describes the qualities of people of understanding (Al Ulul Albaab).

The first sign of the person of understanding is that he recognizes his Creator and does not worship a created thing, idea, concept, object or mythology. He accepts and recognizes that this universe was not the result of an accident. That it has a living, intelligent and aware Creator. Then when he researches the universe he begins to see the signs of the Creator and invariably his heart opens to the message of the Qur'an and he says, "Our Rabb! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire."

It is very interesting to note that Allah(SWT) used the preposition 'Wa' (and) instead of 'Au' (or) to connect the first part of the Ayat about recognizing the Creator with the second part about researching the creation. Grammatically either preposition could have been used but the specific use of 'Wa' (and) shows that in order to reach a stage of Yaqeen both are required.

When teaching the Qur'an (and indeed when teaching science and other branches of knowledge) it is essential to follow this sequential method to ensure that we achieve the purpose of all learning i.e. to get closer to Allah(SWT). Islam recognizes that all knowledge is from Allah(SWT) and that the purpose of knowledge is to produce the awe and majesty of Allah(SWT) (Khashyatullah) in the heart. When we talk about Islam and Islamic Studies we must never forget its purpose. Islamic Studies is the result of the knowledge of the Revelation. Its purpose is to connect the student with the One who sent that Revelation and to produce its effect in the individual.

Allah describes this in the famous Ayat:

Al Hashr 59:21. Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect .

Knowledge of Islam must produce an effect. And that effect is the Khashiya of Allah. If the knowledge of Islam (Qur'an) had been given to a mountain, it would have humbled itself and crumbled to dust with the Khashiya of Allah. If the mountain remained standing it would indicate that the Qur'an was simply sitting on it – and had not been understood and internalized.

Allah(SWT) called this fear of Allah(SWT) a sign of knowledge. It is the essence, the result and the purpose of all knowledge. Knowledge that takes you away from Allah(SWT) is misguidance. He said:

Fatir 35:28 It is only those who have knowledge among His slaves that fear Allah.

Bringing the Qur'an alive through technology

The Qur'an is a living document. It is the Word of Allah(SWT), His speech, His attribute. They say, 'A picture is worth a thousand words', so one of the first and easiest ways to bring the Qur'an alive is to use technology to show the actual scenes, situations and matters that Allah(SWT) mentions. Today material is available easily and for the most part free of cost on the internet and this can be incorporated into the lesson so that students can see the wonders of creation that Allah(SWT) is speaking about. For example when Allah(SWT) mentions the cosmos then visuals of stars, constellations, planetary movement and events can be shown. It is much more impactful to see the difference in size between the earth and Antares for example than simply to say that it has a radius 800 times that of the Sun.

Similarly videos and pictures of animals and bird migration and all the complexity connected with it; birth and caring of the young; identification of animals by unique stripe, finger print, whisker, retina and other patterns; all go to show the enormous variety and subtlety of the power of the Creator. It also shows the care, love, concern that went into creation and that therefore the creation is not an accident and the Creator is the only one worthy of worship. There is a wonderful series of BBC films called 'Planet Earth' which leave you speechless at the sheer beauty and magnitude of Allah(SWT)'s power.

Another thing which can be done using Netmeeting, Skype and other technologies is to interact real-time with other classrooms in other countries and listen to lectures and interact with Shuyookh and teachers across the globe. Similarly easy to use recording and playback software can be used to teach Tajweed and help students to memorize the Qur'an and to develop good recitation styles. While learning Tajweed it is very helpful to listen to yourself and identify your mistakes especially the Makhaarij of letters. Students can listen to good reciters from all over the world and use those recitations as benchmarks to develop their own styles.

Teach through Projects

Projects are a wonderful way to teach because they also encourage participation from the child in learning. How this is done is as follows: You choose a topic, say the Oceans. Students then form into groups and research oceans and see what in the Qur'an, Hadith, Fiqh and Islamic history relates to oceans.

For example Allah(SWT) speaks about the two seas, one salt and the other sweet and the wall (Barzakh) between them that prevents them from intermingling.

Furqan 25: 53. And it is He Who has let free the two seas (kinds of water), one palatable and sweet, and the other salt and bitter, and He has set a barrier and a complete partition between them.

Students will read the research of Jacques Cousteau where he discovered the reciprocal dam created by sweet water springs shooting out from the bottom of the ocean at an angle of 45° near the Straits of Gibraltar where the Mediterranean and Atlantic meet. They will find the place on Google Earth and see videos and pictures of the reciprocal dam. They will then research the different types of marine life in the salty oceans and in the sweet water between them and see that when Allah(SWT) said that there is a wall between them that can't be crossed, that is actually true. Students will similarly read the Fiqh of sea water, marine animals, Halaal and Haraam sea foods. They will read Ahadith to do with ocean travel.

Students will study maps of the oceans and study all the ports that the early Muslims sailed to, their politics, economics, history and society. They will see how maritime nations built empires by means of their control of the seas. They will study how it was trade routes across the oceans which were the means of the greatest spread of Islam in the world. They will learn how it was the conduct of the Sahaba and those who came after them; ordinary traders and seamen; which inclined the hearts of people towards Islam.

 They will map the maritime trade routes and appreciate how they were a means of discovery and later of global domination. They will study the Arab Dhow with the lateen sail which was the main vessel of travel. They will build models of Dhows and sail them and appreciate what it must have been to go on the open ocean in such a vessel. They will study the physics of displacement of water that enables ships weighing thousands of tons to float because floatation like flying has to do with geometry and not speed, power or weight. They will draw lessons from this that the apparent is not always correct nor is it important. Students will learn navigation using stars at night and the sun during the day. They will learn to use the navigation instruments that Arab traders invented and which later became the mainstay of Western navies.

They will learn about the different societies, religions and cultures that the Muslim sea captains encountered and how they presented Islam to them. They will learn about the different customs, practices and beliefs that gradually crept into Islam as a result of contact with foreign societies gradually clouding the clarity of Tawheed.

They will learn how to find the Qibla to pray when you are on the ocean at night. They will learn how to catch fish while sailing and how to cook it. They will eat what they cook while sailing on the ocean or camped in the moonlight on a beach. They will learn and learn and learn. And they will have lots of fun doing it.

They will learn lessons of life, history, geography, oceanography, biology, physics, chemistry, astronomy, Tafseer,

Fiqh, Hadith and will connect with Allah(SWT), all while working on their project of oceans. The same when they study mountains, deserts, rain, crops, animals and anything else. Thus Islam will come alive in their class.

Make them think and ask questions

It is very important for students to think and ask questions. Our current methodology of memorization and rote learning is a mind-killing exercise. When students work on projects they will ask questions. The more they ask the better it is. Teach them the skills of critical analysis and decision making. Teach them to go back to the sources, not merely to the sayings of our own teachers, no matter how great. Help them to connect with Rasoolullah(SAW) and his Sahaba for they are the best of examples and they are the only Daleel in Deen.

While learning about Fiqh and Hadith and other subjects, ask them what they would have done in a similar situation if they had been in the position of the Sahaba and the Salaf. Let them appreciate the challenges that Rasoolullah(SAW) faced and let them think about what they would have done in such a situation. Bring the Messenger(SAW) of Allah(SWT) alive for them so that they can truly begin to appreciate what a remarkable person he was.

Use ma ps

The Qur'an mentions stories of prophets, kings and countries. Use maps to give life to these stories in the class; to make them real. For example we have the Ayaat about Ibrahim (AS) and his travels from Babylon to Palestine to Makkah and back and forth. Let the students see and appreciate the distances and realize that he did all this on foot – often alone or with his little family of two or three people.

What can we say about the courage and commitment of the Khaleel of Allah(SWT) which made him leave the safety of his home and country and make Hijra for the sake of Allah(SWT). Bring alive for them the story of the settlement of the valley of Makkah and the Sa'ee of Hajar (AS) and the sacrifice of Ismael (AS) which Allah(SWT) loved so much that not only did He tell us the whole story in His Book but He made them the Arkaan of Hajj.

Tell them the story of Musa (AS) and his people. Let students see ancient Egypt, the Upper and Lower kingdoms, the civilization which built the pyramids in all its majesty and glory. Let them experience what the power of such people must have been. Let them see how habitation in Egypt was dependent on the Nile. Let them trace the course of the Nile from its origin in the highlands of Rwanda until it empties into the Mediterranean.

Only then will they be able to appreciate what it must have felt like for Musa (AS) to stand alone in the majestic court of Ramses IV and tell him that he was merely a man and not god as he claimed and that it was Allah(SWT) who was his Rabb and the Rabb of the heavens and the earth and everything between them. Let them first appreciate the power and wealth of a kingdom which could build the pyramids so that they can appreciate the courage of the Nabi of Allah(SWT) who was not awed by it. What better way to understand the meaning of Tawakkul or reliance on Allah(SWT) alone? What better way to remove the fear of the world from the heart and replace it with the awe and majesty of Allah(SWT). Only then will they appreciate the Ayaat where Allah(SWT) reports this conversation between Ramses and Musa (AS) which is a classic lesson in the methodology of giving Da'awa.

Allah(SWT) describes the scene thus:

Ash-Shu'ara 26: 23. Fir'aun (Pharaoh) said: "And what is the Lord of the 'Alamin (mankind, jinns and all that exists)?" 24. Musa (Moses) said: "Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty." 25. Fir'aun (Pharaoh) said to those around: "Do you not hear (what he says)?" 26. Musa (Moses) said: "Your Rabb and the Rabb of your ancient fathers!" 27. Fir'aun (Pharaoh) said: "Verily, your Messenger who has been sent to you is a madman!" 28. Musa (Moses) said: "Rabb of the east and the west, and all that is between them, if you did but understand!"

So as they are studying the Egyptian civilization and the story of Musa (AS) they are doing Tafseer of the Qur'an and working on strengthening their Imaan and studying Usool of Aqeeda and how to connect with Allah(SWT) and ask for His help. They are learning the Usool of Da'awa and its importance in their lives. Do the same with all the prophets. Bring them alive in time and space. Technology makes this easy to do.

Use Role Plays and Case Studies

Similarly teach them the Seerah and the history of Islam through maps. Let them read the history of the Arabs and visualize what the army of Abraha – of the elephant – must have looked like to the Arabs of Makkah. An elephant is common knowledge for us today. But what would be the reaction of people who had never seen anything so big or strange looking, especially when it was

Let them trace the Hijra of Rasoolullah(SAW) from Makkah to Madina. Not simply say, 'He made Hijra', but the experience of what it means to walk 450 km through the desert in the heat of summer. What did Rasoolullah(SAW) see as he walked? What topography of land and so on. Let them role play that journey and experience the tension, the fear and the danger. Let them feel what it means to sit in a small cave with the enemy hovering overhead. Show them the map of Badr and analyze the placement of the camps and why the camp of the Muslims was at an advantage. Tell them the story of the Sahabi who suggested a different camping place and ask, 'What is the lesson we learn about having the courage to give your opinion if you believe it to be good for the people?' Draw attention also to the quality of the leader who would accept the advice of a subordinate even when he was receiving Wahi from Allah(SWT) and didn't really need anyone's advice. Ask them to discuss the advantage of such a style of leadership and build on that.

Show them the northern and southern trade routes of the Quraysh which Allah(SWT) mentioned in the Qur'an. Then let them see what happened to those places today. How Sha'am was divided into four countries and the Muslim empire was broken up into pieces. Let them reflect on the reasons and learn lessons in leadership, commitment, conflict resolution and strategic thinking. It is a very big mistake to treat children as if they are mentally deficient.

They aren't. Children are capable of understanding far more than most adults will give them credit for. So challenge their intelligence and you will be surprised at what you can discover.

Do the same with all the major ghazawaat. Put all the Ayaat of Sura A'al Imraan, Anfaal, Tawba, Ahzaab, Fath, Muhammad and others into perspective with respect to the ghazawaat in which they were revealed. Let them experience the defeat of Uhud on account of disobedience and drive home the lesson of obedience to the Messenger(SAW). Similarly about Khandaq, Hudaibiya, Fatha Makkah, Hunain, Mo'ata, Tabuk. Put the Qur'an in perspective of its Asbaab-un-Nuzool through lessons of history that are supported by multimedia, maps and videos. Take them on excursions to those locations virtually through Google Earth satellite imagery.

Talk about parallel history

While you teach them all this talk to them about history parallel with what was happening in the Arabia of Muhammad(SAW). What was happening in India for example when Rasoolullah(SAW) migrated from Makkah to Madina in 622 CE?

605–647 During his reign of over 40 years, King Harsha of Kanauj, on the River Ganges, brings most of northern India under his control. He is the last Indian king to rule a more than purely regional state until the 13th century.

622–627 Using the Byzantine fleet to bypass the Persian army occupying Asia Minor, the Byzantine emperor Heraclius sets out on a brilliant campaign against the Persians, penetrating as far as Hamadan. The warlike Persian king Chosroes II has retired from active campaigning and his generals are much less successful against the Byzantines.

Similarly with other periods of Muslim history to understand the global dynamics that Muslim rulers faced. Let them see that the Sahaba made an active choice to live by the standards of Islam. They also had other choices available to them because like ourselves they lived in a connected environment. The speed of communication was different but they were well aware of global events and about what other cultures had to offer. Yet they preferred Islam over everything else. So their Islam was an intelligent and deliberate choice and not by default. What then is the lesson we need to take about being Muslims today by chance or by choice?

We teach Islamic history as if the rest of the world did not exist. This must change and technology gives us an opportunity to make this change fairly easily and at the same time make it a source of fun and learning.

In Conclusion

It is not my purpose to go into great detail on each of these matters, but rather to show how technology can be used to make learning fun, exciting and very beneficial. One of the benefits of technological development is that technology becomes progressively cheaper and more accessible. I believe we must take advantage of this and embrace it. Not be afraid of it and only accept it when it is thrust down our throats as happened with basic things like using the microphone, for example. Being afraid of technology and being computer illiterate is equal to being illiterate in today's world. If we learn to use technology creatively and with expertise we can hugely enhance our influence and reach audiences across time and space free of cost. Without it, no matter how superb our learning, how deep our wisdom and how profound our speech, it will remain relegated to the small circle around us and it's potential to bring about meaningful change, will be all but lost.

# Differentiating between a Scholar of Islam and a Muslim Scholar

Often today we are faced with 'Scholars of Islam' from the West, who are not Muslim, doing original research into Islam and Islamic theology, history and the Qur'an itself. Then they publish their conclusions and are applauded for their approach. We on the other hand seem to be caught up in our traditional methods of teaching and learning which are primarily focused on preservation of knowledge and not necessarily in its understanding, interpretation, application or contextualization for the modern world. We treat all that comes under the banner of Islamic knowledge, be it history, biography, legal interpretation or even the sayings of our Salaf in the same way as we treat the Qur'an – as being above any critical analysis. This is a big mistake that prevents us from making Islam applicable to the modern mind and world. There are things in our theology that are sacred and not open to criticism or change. But there are other things which are not sacred and must be critically analyzed and lessons derived from them which are applicable to the times in which they are being studied.

For example, to understand some of the statements of Imam Ghazali with respect to the Khilaafa and how the absence of a

Khalifa and a Muslim government affects each individual one needs to study his comments in the context of the times he made the comment in and then the lessons from that must be derived and application methods suggested. Simply memorizing Ihya Uloom ud Deen would be a meaningless exercise. The same example can be applied to the books of other scholars. It is necessary to critically analyze them and learn from them, not merely repeat what they said and call it learning or knowledge. If mere preserving is the purpose then today technology can do if far more reliably and permanently than any human mind. I believe that the purpose of studying Islamic knowledge however is not merely passive preservation but understanding, wisdom, application and propagation.

It is true therefore that our current methodology of teaching needs major overhaul and needs to be focused much more on application and for this Western models of research and critical analysis have much to offer. Original research, argument, counter argument, what-if reasoning, logic (we used to teach this – Mantiq – but that too has become divorced from reality today), acceptance of difference of opinion and so on. We must learn from them and use their methods where they will help us.

However I must differentiate between Islamic knowledge and other branches of knowledge. Learning about Islam is different from learning Islam. Anyone can learn about Islam. But only a Muslim can learn Islam. So before the knowledge of Islam can do any good, the person must become Muslim i.e. submit himself to Allah(SWT). When we talk about Islam and Islamic Studies (what a euphemistic term it is) we must never forget its

purpose. Islamic Studies is the result of the knowledge of the Revelation. Its purpose is to connect the student with the One who sent that Revelation and to produce the effect of that connection in the individual. Allah describes this thus:

Al Hashr 59:21. Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect .

Knowledge of Islam must produce an effect. And that effect is the Khashiya (awe of the Majesty) of Allah. Allah(SWT) quoted an example and said in effect that if the knowledge of Islam (Qur'an) had been given to a mountain, it would have humbled itself and crumbled to dust with the Khashiya of Allah. If the mountain remained standing it would indicate that the Qur'an was simply sitting on it – and had not been understood and internalized. Allah(SWT) called this fear of Allah(SWT) a sign of knowledge. It is the essence, the result and the purpose of all knowledge. Enthusiastic students of knowledge of Islam must ask themselves if the knowledge they are acquiring is producing this effect. And if not they need to be critically concerned and take steps to correct the way they are learning.

Allah(SWT) also said:

Fatir 35:28 It is only those who have knowledge among His slaves that fear Allah.

Wael Hallaq of McGill who is a Christian Scholar of Islam, writes extensively on Islamic law. Sometimes we are asked, 'Do you say that Wael Hallaq has nothing to contribute because he is Christian?' I ask you what a man who can't differentiate between Allah(SWT) and his creature can have to contribute to us about Islamic law. I ask you what someone who considers Jesus to be God or the son of God; someone who does not have the sense to distinguish the Divine from the mortal, who does not have the discrimination to ask himself these questions, can have to contribute to us? I ask you what the use of all his knowledge of Islam will be to him if he dies on his present Aqeeda? How will all the Qur'an and Ahadith that he knows help him if he dies believing that Jesus is the son of God?

What does he do when he reads:

Al Kahf 18: 4. And to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)." 5. No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths . They utter nothing but a lie.

I agree that the students who learn by rote and are unwilling to critically analyze the writings of this or that classical scholar are a bit narrow-minded and this approach is not helpful. However let us not lose sight of the fact that even with their narrow mindedness they will stand before Allah(SWT) on the Day of

Judgment and be sent to Jannah (Insha'Allah) whereas our friend Wael Hallaq, if he dies as a Christian – despite his broadmindedness and willingness to criticize anyone – will be sent into the Hellfire.

So in my view there is a very big difference between someone who knows about Islam and someone who knows Islam. I call the first one a Scholar of Islam and the second one a Muslim Scholar. One would presumably know all the Arkaan, Sunan and Mustahabaat of Salah but would worship Jesus or be an atheist or a Progressive, while the second one establishes Salah. One knows about it. The other knows it, understands it, is affected by it, invokes it and leverages it in his life. It helps him, supports him, empowers him and brings him closer to Allah(SWT). With the other one, knowing about Salah is like knowing how many people make up a cricket team – dead information; at best of some interest but without any effect or power. Knowing about is different from Knowing. Knowing about Wisaal is not the same as Wasl, is it? Knowing about Gulab Jamoon is not the same as eating a Gulab Jamoon, is it? What is the good of looking at Mona Lisa through a microscope? You will be able to see every brush stroke but never the smile. What is the Mona Lisa if not the smile?

Ta'al-Allahul Amthaal – how can knowing about Allah(SWT) be the

same as knowing Allah(SWT). That is why when Rasoolullah (SAS) was asked about Al-Ihsaan he did not say, 'Having a PhD in Islamic Studies.' He said:

That you worship Allah(SWT) as if you are seeing Him, for though you don't see Him, He, verily, sees you.

The biggest problem with the Western approach to Islam is that they study Islam like they study any other religion. They study the Qur'an as they study any other book. And there lies the problem.

Islam is unique. The Qur'an can't be read like any other book because its author is not like any other author. The Qur'an came to be listened to, read, understood and obeyed. It did not come to be read, critiqued and put aside. Those who do that, how can we call them 'scholars of the Qur'an'; when they have not even understood the most basic of principle of the Revelation – that it is meant to shake the foundations of your being and open your eyes to your Rabb. If all their reading and critical analysis doesn't open their eyes to the majesty of their Rabb how good is that analysis?

That is what I mean by the difference between a Scholar of Islam and a Muslim Scholar. Without the Ta'alluq Ma'a Allah there is no Islam, no matter how much data you have accumulated in your mind – your heart is vacant and barren

and dark – without the Noor of the love of Allah. A man dead and a man asleep look the same. Except that one is alive and the other isn't. Big difference, no?

As Sayyidina Omar ibn al Khattab (R) is reported to have said:

"Wrote Omar Bin Al Khattab may Allah be pleased with him, to Abu Musa al-Ash'ari, may Allah have mercy on him: "The FIQH is not a heavy narrative and broad SPEECH and NARRATION, but FIQH IS the fear of ALLAH Azza wa Jalla."

Indeed we can and should benefit from the research methodology of these people but must never allow ourselves to become overawed by them and their scholarship. As Rasoolullah (S) said in one case – 'Allah sometimes uses the faasiqh to do His work.'

That doesn't change the nature of the faasiqh or his ending. This relates to the incident of the man who fought very well on the side of the Muslims in Uhud but who in the evening committed suicide. This is good, indeed very important, for the student of Islam to remember because sometimes we get so engrossed in our study and argument and counter argument that our hearts

harden and become immune to the effect of the Qur'an. We get so lost in the Usool that we get disconnected with the Asl. We

get so caught up in authentication of Ahadith that we lose the power of the realization that this was the Messenger(SAW) of Allah(SWT) speaking about what was revealed to him from Allah(SWT) – something that will never happen again.

I am a great believer in the fact that the essential difference between Islamic knowledge and any other knowledge is this Istehzaar of the Ilm – an experiential understanding of the knowledge that has been learnt.

The closest example of this that I can give is that when a student of aeronautical engineering reads about flight and that it is the flow of air over the aerofoil section of the wing which produces lift, it is nothing more than theory; perhaps interesting in an intellectual sort of way but not much else.

Then he trains to be a pilot and on his first ever flight, as his little plane lifts off the ground, the feeling in the pit of his stomach etches the principles of flight into his mind with a welding torch. Same theory, big difference in application.

That is why Allah mentioned the standing in the night as the best time to understand the Qur'an. He said:

Muzzammil 73:6. Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).

The one who studies the Qur'an like any other book and has never tasted the pleasure of standing before His Rabb and reciting His Kalaam to Him can never understand the Qur'an in the way in which it was meant to be understood, no matter how much analysis he may do. All this leads us to the essential matter of Tarbiyya – the preparation of the person to receive that knowledge. This preparation is both internal (Tazkiyya) and external (Akhlaaq) without which the person will not be able to truly understand and use the knowledge that he receives. Today this aspect of preparation (Tarbiyya) seems to be all but forgotten. And the results are obvious.

I fully accept the points about analyzing our history and learning lessons from it. Our current cherry picking method of teaching it does not help at all. We skirt around all the prickly issues which is where all the learning really is and so we are condemned to repeat the experiences over and over. We must certainly change much in the way we teach and learn and research. No doubt about that. So we take what is useful but we don't mistake it for scholarship in the way it is meant when we speak of Muslim scholars.

# 

# Media on the internet

Video - Pitfalls of Modern Da'awa http://www.youtube.com/watch?v=E1OsHFkbht0

Audio – Prophetic method of Da'awa - Winning hearts, not arguments

http://www.youtube.com/watch?v=P1QcbjHHdzA
 Mirza Yawar Baig

Founder of Yawar Baig & Associates™ and Chairman of Standard Bearers Trust, International Speaker, Author, Life Coach, Corporate Consultant, engaged in setting up the Standard Bearers Academy, aimed at creating Global Leaders on the basis of the leadership principles of the Prophet of Islam. Yawar specializes in Family Business consulting and his book, 'The Business of Family Business' shows business families how to

grow, yet stay together, by drawing on his extensive consulting experience with both family businesses and multi-national corporations. Yawar is a life coach and mentor for prominent family businesses in India, South Africa & Sri Lanka. In 27 years of training and consulting Yawar has taught more than 200,000 managers, administrators, teachers, technologists and clergy on 3 continents. He combines Eastern values with Western systems to transcend cultural boundaries. Yawar speaks five languages. He writes blogs, articles and books focusing on applying learning to create models of excellence in local communities. Yawar speaks internationally on Islam, especially about the need for Muslims to become Standard Bearers of Islam.

Books Include Clients Include

The Business of Family Business

Hiring Winners

Journey of Faith

An Entrepreneur's Diary

Leadership Lessons from the Life of Rasoolullah(SAW)

Understanding Islam

Islam for Beginners

Leadership is a Personal Choice

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