Consequences of Ignorant Dawah and Role of Laymen in Dawah

I have seen many videos and website claiming that:

1) Dawah is individual responsibility
2) and one doesn’t have to be a scholar, student of knowledge or trained Daee to give Dawah.

And they usually quote verses from Surah Asr and a hadith: “Convey from me, even if it is one verse” to support their statements.
In general these two statements are correct but usually these statements are misunderstood and misapplied by laymen. It creates lots problem among not only Muslims and but non-Muslims are not getting proper message of Islam. These are the things that I have experience from these “Daees”:

• ·         No knowledge or desire to learn beneficiary core things like aqeedah, arabic, tajweed and many have not even read Quran but they start wasting their time with non-Muslims and Deviants.

• They give primary importance to seeking knowledge of unnecessary things like science, philosophy and other religious scripture. 
• Their knowledge is usually based on popular Dawah videos and websites.
•  Hence, these people usually end up misinterpreting and distorting the meaning of Quran/Hadith, rejecting Hadith and having deviant believes.  Like they will say there is no death penalty of apostates in Islam and similarity they end up rejecting many ahadith because they may look unscientific or illogical to them. They invent their own usool of ahadith and tafsir rejecting the established methodology of 1400 years.
• Involving themselves in fiqh issues and giving fatwas. 

·       

So we can conclude that, what they consider Dawah and individual responsibility, actually involves reading and exposing yourself to a lot of shubahaat (doubts); either because of reading the bible, or polemic articles, etc. - then seeking to refute and reply to them; and engaging in arguments with the innovators and disbelievers. And they later get infected themselves with deviance.

      Now we need to have a look at some important stuff to tackle this problem from its very roots:

       1)Significance of Dawah(i.e.enjoining  and forbidding Evil)
       
2) Dawah an individual obligation?

   3) How this hadith: “Convey from me, even if it is one verse” should be understood?

    

4) Our approach for Dawah 

5) Characteristics of a Daee.

6) The prohibition of engaging in Dawah without knowledge.

Following articles be add soon, Inshallah:

7) Ruling for laymen on reading other religious scripture

8) Ruling on laymen for studying Philosophy

9)Claiming scientific miracles in Quran

Significance of Dawah(i.e. enjoining and forbidding Evil)

Question: What is the significance of changing the Munkar in Islam?

Reply by Shaikh al-Fawzan, "Changing the Munkar (wrong, evil) is a great obligation of Islam and in all heavenly revealed religions. Allah criticized the Jews and Christians and cursed them when they abandoned this obligation, "Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood and Eesa, son of Maryam. That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. 'They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief, etc.) which they committed. Vile indeed was what they used to do."

[Soorah al-Maidah (5): 78-79] "Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing." [Soorah al-Maidah (5): 63]

Allah says to this Ummah (of Prophet Muhammad ), "Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma'roof (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." [Soorah Imran (3): 104]

The Messenger of Allah said, "Whosoever amongst you sees Munkar, he should change it by his hand. And if he doesn’t have enough strength enough to do so (by hand), then he should do it with his tongue. And if he does not have enough strength to do it (with his tongue), then he should (abhor it) in his heart, and that is the least of faith." [Saheeh Muslim]

So, enjoining the good and forbidding the evil and changing the evil is a significant obligation of Islam. And those who fall short in fulfilling this obligation have exposed themselves and their societies to punishment and destruction. Because Allah has destroyed the previous nations due to their abandoning (the obligation of ) forbidding the evil, Allah says, "So when they forgot the reminders that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allah)." [Soorah al-A'raaf (7): 165]

 [Al-Muntaqa (1/200)]

Dawah an individual obligation?

Reply by Shaikh Salih al-Fawzan,

"Denying the evil by heart is the responsibility of every Muslim. He, who does not deny it in the heart, is not a Muslim inaccordance with the saying of Allah's Messenger , "Whosoever amongst you sees Munkar, he should change it by his hand.

And if he does not have enough strength to do so (by hand), then he should do it with his tongue. And if he does not have enough strength to do it (with his tongue), then he should (abhor it) in his heart, and that is the least of faith." [Saheeh Muslim]

As far as forbidding al-Munkar by hand and tongue is concerned, this is the responsibility of whosoever is capable of it from the rulers and scholars, and other Muslim - if it should not lead to a greater evil. Concerning denying it by the heart, then no Muslim is incapable of it nor is he excused from it..." [Al-Muntaqa]

"He, who is required to forbid by hand is the authority/ruler.

He who possesses knowledge but no authority should forbid by his tongue.

He, who neither possesses knowledge nor authority, should forbid it in his heart.

And he who does not stick to this order mentioned in the Hadeeth, then he does not posses Eeman in his heart as Allah'sMessenger said, 'and beyond that there is no faith even to the extent of a mustard seed.' [Saheeh Muslim (81)] [Al-Muntaqa (1/199)]

"It is not allowed for someone to move to a lower level of changing the evil if he is able to change it on a higher level. It is not allowed for someone who is able to forbid the evil with hand to come down to the level of forbidding it in the heart." [Al-Muntaqa (1/202)]

"Forbidding by hand should (only) be done by those in authority, because if we say that every one forbids the Munkar (evil) by hand, then there will be chaos in the world and peace will vanish.

So, there should be discipline in this matter, and the rulers must be approached in this issue so that peace is not vanquished. Because if everyone was to forbid by hand, cause corruption and beat the people, then chaos will take place because he does not have the authority (to do so) - unlike those who have the authority and are obeyed. Islam does not wish chaos. Rather, Islam wishes order and unity." [Muhadiraat (p. 545)]

"From those who have the power to change the evil by hand are the heads of the households. Allah's Messenger said, "Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately." [Sunan Abu Dawood (495)]

Allah says, "O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the Commands they receive from Allah, but do that which they are commanded." [Soorah at-Tahreem (66): 6] and, "Enjoin as-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salaat]." [Soorah Ta-Ha (20): 132] [ Al-Muntaqa (1/203)]

How this hadith: “Convey from me, even if it is one verse” should be understood?

   Shaykh Muhammad bin Saalih al-’Uthaymeen (May Allaah have Mercy on him) says:

“When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge or a lay person – as long as he has certain knowledge of the issue at hand.

The Prophet sallallaahu ’alayhi wa sallam said: “Convey from me, even if it is one verse.” [al-Bukhaaree]

So it is not a condition upon the daee (the one calling) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and built upon emotion and passion, then it is not permissible.

Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon His worshippers. This is a very dangerous matter, since permitting what Allaah has made haraam (unlawful) is like prohibiting what Allaah has made halaal (lawful). So when they begin prohibiting people for making a particular matter then others will rebuke them for making it haraam.

Allaah – the Most High – says: “And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is forbidden,’ so as to invent lies against Allaah. Indeed, those who invent lies against Allaah will never prosper.” [an-Nahl 16:116-117]

As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge in accordance with the saying of Allaah – the Most High -: “Say: This is my path. I call to Allaah upon sure knowledge.” [Yoosuf 12:108]

So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or forbid it – if it is evil.

So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a person will cause greater harm than good – as is evident. So it is obligatory for a person to first acquire knowledge, then to do da’wah. As for the clear evils and that which is clearly good, then the good is enjoined and the evil prohibited.” End quote.

[Source: As-Sahwatul-Islaamiyyah (pp.75-76) of Shaykh lbn al-’Uthaymeen.]

Our approach for Dawah

Question: What should be our way of enjoining the good and forbidding the evil?

Reply by Shaikh Salih al-Fawzan,

"If enjoining the good and forbidding the evil is done in a Muslim land, then the issue is precisely known - Al-Hamdulillah - that the person advices, gives reminders and presents arguments in a good way and if the matter needs informing the authority, then he does so.

If authority is not required to be informed about the issue, then it is required to cover up. If a positive response towards accepting the Dawah and abandoning the wrong is noted from a disobedient, then such people are to be covered up for, and it is enough that they improve themselves and move away from corruption towards rectification.

If it is found that the disobedient does not respond and does not accept the advice, then the issue has to be raised up to the authority. If the issue is raised up to the authority of the Muslims, then the duty of the advisor is fulfilled, because he has reached the issue to its end.

In the case, when it is not a Muslim society, then it is required that the Dawah be carried out with wisdom and argumentation in a good way while avoiding the greater Fitna (tribulation) that may return to the Muslims as a harm.

There should be no violence and no confrontation which could aggravate, because it is propagation of Islam with wisdom and argumentation in a good way and advice for whosoever accepts it, and he, who does not accept it, then his case rests with Allah."

[Al-Muntaqa (1/196)]

Characteristics of a Daee.

Shaikh Salih al-Fawzan explained the required characteristics of those who enjoin the good and forbid the evil in the following words, "Everyone is not fit for enjoining the good and forbidding the evil because three characteristics are required to accomplish (the responsibility of ) enjoining the good and forbidding the evil.

First Characteristic: Knowledge:

One should be knowledgeable about that which he is enjoining and forbidding, he shouldknow what is evil: the Haraam (prohibited) and the Makrooh (disliked).

In other words, he should know what is prohibited by the Sharee'ah such that he can forbid it, and he should know what is commanded such that he can enjoin it. He must posses knowledge, through which he knows what is forbidden and what is commanded because verily, the harm of enjoining and forbidding without knowledge can be worse than the benefit – because he might enjoin that which is not permissible and he might forbid that is permissible. He might forbid the Halaal and enjoin the Haraam while he is unaware of it and he speaks without knowledge. So, this damage is greater than the benefit – if at all there is any benefit in it – So, the damage is more and the risk is greater.

Second Characteristic: Rifq:

Gentleness. One has to be kind and wise in that which he is forbidding and enjoining.

Third Characteristic: Patience upon the harm.

So, there are three characteristics.

(The first characteristic of ) Knowledge should be before enjoining the good and forbidding the evil.

(The second characteristic of ) Kindness should be during enjoining the good and forbidding the evil.

(and the third characteristic of ) Patience should be after enjoining the good and forbidding the evil.” [Muhadiraat (p. 534)]

The prohibition of engaging in Dawah without knowledge.

Shaikh Salih ibn Fawzan al-Fawzan (May Allaah have Mercy on him) explained that it is a condition of Dawah that one is knowledgeable about that which he is calling to, in light of the verse,

“Say (O Muhammad ), This is my way. I invite unto Allah (the Oneness of Allah) with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allah. And I am not of the Mushrikoon.“ [Soorah Yunus (12): 108]

“(In this verse) The meaning of Baseerah is knowledge. The caller to Islam must be equipped with beneficial knowledge concerning beliefs, the permissible and the prohibited, and the knowledge about the Book and the Sunnah. And he should have the knowledge of the texts of the Qur’aan and the Sunnah such that he can distinguish to the people, what is correct and incorrect.

(the caller must be equipped with knowledge) because if he was ignorant, he does not know the wrong and he does not know the correct. Perhaps, he calls to the wrong while he does not know and perhaps, he warns against the good while he is unaware because ignorance is a fatal disease.

(the caller must be equipped with knowledge) because the one who calls to Allah will be exposed to doubts from the Shayateen amongst the jinn and mankind – doubts in Aqeedah and doubts concerning Halaal and Haraam. And if he does not posses the knowledge to refute these doubts, then he be will confused and perhaps he will be overpowered by the people of misguidance, which will be a great loss. So, the one who calls to Allah must be equipped with the beneficial knowledge and means to combat the opponents, and therefore the Prophet said to Mu’adh , “You are going to a people from the Ahlul-Kitab.” Meaning beware.

The people of the Book are learned; they have misinterpretations and they have doubts and they have false arguments. The one who approaches them must be aware of their conditions.

In this (narration) is a proof that it is obligatory upon the caller to learn about the society in which he is doing Dawah, he should know their troubles and their nature; and he should know their level of knowledge such that he is prepared to face them – otherwise, they will confuse him and perhaps overpower him and this will be a loss for the Dawah to Allah and this will be a failure before the opponents and the foes.

It is not appropriate to enter the field of Dawah until one learns and achieves comprehension and understanding through beneficial knowledge. If one has some knowledge or a part of knowledge, then he should call in accordance to the limit of his knowledge and he should stop at the matters which he does not know. And he should not engage with the people in issue of confusion that he in unacquainted with.

This is a very important matter and it is that one should be a caller in accordance with the level of his knowledge with which he can confront those whom he is calling to and solve their problems…

“Glorified and Exalted be Allah. And I am not of the Mushrikoon (those who set up rivals with Allah).” [Soorah Yusuf (12): 108]

(in this part of the verse is) glorifying Allah from that which does not befit Him from shirk, imperfection and defects. In this is safeguarding the correct Aqeedah from that which does not befit Him from Shirk and defects which Shaytan from the Jinn and mankind utter.

The caller must be knowledgeable about this great knowledge and he cannot glorify Allah from that which does not befit Him until he learns the correct Aqeedah and learns that which opposes it from Shirk and doubts in such a way that he can glorify Allah.

“I am not of the Mushrikoon.” In this (part of the verse) is declaring oneself free from the Mushrikeen (those who associate partners with Allah). A caller must declare himself free from shirk and the Musrikeen for the sake of Allah…

There are people who do not disassociate themselves from the people of the false religions, rather they say, ‘People are free in their Aqeedah (beliefs) and in their religion.’ Perhaps, some of them even call to bringing the religions (Christianity, Judaism and Islam) together – and they claim that they are the Duat (caller to Allah) while they do not disassociate themselves from the Mushikeen and do not consider what they (the Mushrikeen) are upon as falsehood. This is clear misguidance. How can there be a Dai (caller to Allah) and he neither declares himself free from Shirk nor the Mushrikeen and calls it ‘freedom of religion’?

There is no freedom in religion. Deen (religion) in one and it is the Deen of Allah, with which He sent His Messenger and He revealed His Book concerning it – It is one religion. Allah says, “Verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path.” [Soorah al-An'aam (6): 153]

Religion is one and it is the Deen of Islam. And whatever is apart from it, is falsehood, Allah says, “Truly, the religion with Allah is Islam.” “Whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Soorah aal-Imran (3): 85]“

[Source: Muntaqa Fatawa and Muhadhiraat Fil-Aqeedah wad-Dawah of Shaikh Salih ibn Fawzan al-Fawzan (p.601)]

Question: What is your advise to those youngsters who make haste in engaging in Dawah activities and issuing

Fatawa without knowledge?

Reply by Shaikh Salih al-Fawzan, "Surely, Dawah to Allah is obligatory on the one, who is capable of fulfilling it practically, physically and mentally, and he who is in incapable of Dawah, then and success, and if he is wealthy, he should help the Dawah monetarily through publishing books, and distributing it.

Concerning Fatawa, then this is a critical position. It is not permissible to venture into it except for those who are qualified in knowledge that is acquired from the scholars, and he should not give Fatawa except in necessity (only) if he does not find somebody who is more knowledgeable than him" [Al-Muntaqa]

Question: Many of the Duaat focus all attention towards one aspect of Dawah, and that is Fadhaailul-Aamaal (virtues of righteous deeds). What is your opinion concerning this? Is it obligatory to combine both, Targheeb(encouragement) through mentioning Fadhaailul-Aamaal (virtues of righteous deeds) and Tanbeeh (warning) against the mistakes, especially in Aqeedah.

Reply by Shaikh Salih al-Fawzan, 'It is obligatory that the Dai (the caller) begins with the issues of Aqedah because they are the fundamentals, and the Fadhaail (virtues) come after the rectification of the Aqeedah, and the caller must begin with that which is most important, and then what comes after. Allah's Messenger began with the Aqeedah, and stayed in Makkah for 13 years calling to Aqeedah, and the legislation were obligated after the Hijrah.

What we conclude from this is that the caller should be wise in the Dawah, and arrange the issues according to their appropriate priority, and cure every evil accordingly. He who is afflicted with deviation in the Aqeedah, then he should be advised about his deviation, and be shown the proofs, and enlightened towards the correct path. And he who is correct in his Aqeedah but he has strayed in his performance of good deeds or he has fallen prey to some prohibited actions, then in his case, we use discussions, reminders and warnings.

So, the caller deals with every society according to the evils found in it, and treats it suitably. As far as restricting to Fadhaailul-Amaal or limiting oneself to correcting the rule and abandoning (rectification of ) Shirk, this is misguidance and evident ignorance, and Dawah by these two approaches does not reap any good result. [al-Muntaqa (q. no. 52, p. 59)]