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Dawah To Islam
Dawah To Islam
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The Dawah to Islam
First edition
1415 AH
(1995 CE)
Sheikh Ahmad Mahmoud
Translation of the Quran
It should be perfectly clear that the Quran is only authentic in its original
language, Arabic. Since perfect translation of the Quran is impossible, we
have used the translation of the meaning of the Quran throughout the book,
as the result is only a crude meaning of the Arabic text.
Quranic ayat and transliterated
words have been italicised.
Ahadith appear in bold.
- subhanahu wa taala
- sallallahu alaihi wa sallam
- radhi allaho anha/anho
AH - After Hijrah
CE - Christian Era
www.khilafah.com
1415 AH
(1995 CE)
The Opening Ayah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3
Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11
1 The importance of conveying the Islamic dawah . . . .21
Enjoining the maroof (good) and forbidding the munkar
(evil) is part of conveying the dawah . . . . . . . . . . . . . . . . . . .24
Tableegh is part of conveying the dawah . . . . . . . . . . . . . . .27
Admonition of each other (tawaasi) to the truth is
part of conveying the dawah . . . . . . . . . . . . . . . . . . . . . . . . .28
2 The importance of Imaan in conveying the dawah
and the priorities regarding the obligations . . . . . . . . . .37
The first aspect: Abiding by the maroof (good) and
abstaining from the munkar (evil) . . . . . . . . . . . . . . . . . . . . . .38
Fard ayni (the personal obligation) and fard kifaai (the
obligation of sufficiency) . . . . . . . . . . . . . . . . . . . . . . . . . . . .42
Fard kifaai (the obligation of of sufficiency or collective
obligation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .43
Priorities in the obligations . . . . . . . . . . . . . . . . . . . . . . . . . . .45
The most important obligations of sufficiency . . . . . . . . . . .46
Islam cannot be established without the establishment of
the Islamic State . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .52
Knowledge of the maroof (good) and knowledge of the
munkar (evil) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53
It is fard ayn on every Muslim to know the rules pertaining
to his actions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55
The second aspect: Enjoining the maroof and forbidding
the munkar . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .55
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Contents
So unto this (Islam) then invite and stand firm as
you are commanded, and follow not their desires but
say; I believe in whatsoever Allah has sent down of
the Book and I am commanded to do justice among
you. Allah is our Lord and your Lord. For us our
deeds and for you your deeds. There is no dispute
between us and you. Allah will assemble us (all),
and to Him is the final return.
[Ash-Shura: 15]
obliged to follow . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .148
6 The method of Islam in understanding the ahkaam
(rules) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .153
Understanding the reality . . . . . . . . . . . . . . . . . . . . . . . . . . . .154
Understanding the Shara . . . . . . . . . . . . . . . . . . . . . . . . . . . .157
Sources of the Shara . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .158
The rules of understanding the Shara . . . . . . . . . . . . . . . . .159
Al-maslahah (public interest) . . . . . . . . . . . . . . . . . . . . . . . . . .160
Qiyas aqli (the rational analogy) . . . . . . . . . . . . . . . . . . . . . . .163
7 The culture of the group . . . . . . . . . . . . . . . . . . . . . . . .169
The importance of the Aqeedah (creed) . . . . . . . . . . . . . . .171
8 The obligation of adopting thoughts necessary for the
work of the group . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .179
9 Is it allowed to have more than one movement calling
to Islam? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .187
The permissibility for plurality of groups . . . . . . . . . . . . . . .199
Should the movement be regional or global? . . . . . . . . . . . .206
Should the work be partial, or comprehensive and
balanced? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .208
10 Tadarruj (Gradualism) . . . . . . . . . . . . . . . . . . . . . . . . . .217
11 Adhering to the ideology as a thought and method . . .245
Alertness to deviation and compromise . . . . . . . . . . . . . . . .249
Democracy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .252
What is Taghut? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .259
Freedoms in the West . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .260
Science and technology are not products of the Western
hadaarah (civilisation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .264
Democracy is not shura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .264
12 Participation in a Kufr System . . . . . . . . . . . . . . . . . . . .267
Discussion of the mentioned rational justifications . . . . . . .272
13 Sayyiduna Yusuf and ruling within a kufr system . .279
C o n t e n t s u 7
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Those entrusted with the establishment of the deen . . . . . .56
Importance of knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . .62
Accounting the rulers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .65
3 The obligation of the presence of a group that
carries the dawah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .73
Characteristics of the required group . . . . . . . . . . . . . . . . . . .75
The obligation of the existence of a political party or
parties on the basis of Islam . . . . . . . . . . . . . . . . . . . . . . . . . .79
How to build the political party or group . . . . . . . . . . . . . . .80
In Islam there is a fikrah (Thought) and a tareeqah (Method) .81
Those who neglected at-tareeqah (the method) . . . . . . . . . . . .84
The intellectual invasion helped to obliterate the rules of
the method . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .88
The method today is the same as the Method of the
Rasool . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .89
4 How to establish dar al-Islam (the domain of Islam) . .93
The stage of culturing in his time . . . . . . . . . . . . . . . . . . . .93
The stage of interaction in his time . . . . . . . . . . . . . . . . . .96
The Rasool offers Islam to the tribes . . . . . . . . . . . . . . . .100
The response of the people of Madinah . . . . . . . . . . . . . . .102
The baiah (pledge) of al-Aqabah . . . . . . . . . . . . . . . . . . . . .103
The Hijrah (migration) to Madinah . . . . . . . . . . . . . . . . . . . .106
Seeking the Nusrah (material support) . . . . . . . . . . . . . . . . . .110
At-tareekah (the method) and usloob (styles) . . . . . . . . . . . . . .115
Confusing the method with styles by some Muslims today .125
The Sharee rules as an experiment . . . . . . . . . . . . . . . . . . . .128
5 Methods contrary to the Sharee method . . . . . . . . . . . . .133
Some Muslims say the obligation to work to establish the
Khilafah must be restricted to calling the rulers and their
entourage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .133
Some Muslims say that ibaadah (ritual worship) is what is
required and not the work to establish the Islamic State . . .140
Some others say the Sirah of the Messenger has not
been verified . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .143
Some Muslims hold the view that raising arms in the face
of the rulers today is the method of change that we are
6 u T h e D a wa h t o I s l a m
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14 Permitting the haraam under the pretext of the
maslahah (public interest) . . . . . . . . . . . . . . . . . . . . . . . . .303
15 The halaal is not reached through the haraam
(the end does not justify the means) . . . . . . . . . . . . . . .327
The distinction between similar things . . . . . . . . . . . . . . . . .328
The combining together of different things . . . . . . . . . . . . .328
16 Patchwork reform and radical reform . . . . . . . . . . . . . .343
17 Did the Rasool accept the Najashi, who had
embraced Islam, to rule by the law of kufr? . . . . . . . . .351
18 Moderation and extremism . . . . . . . . . . . . . . . . . . . . . .361
8 u T h e D a wa h t o I s l a m
P
raise be to the Lord of the worlds, and peace and blessing be
upon the seal of the Prophets and Messengers, the one sent as
a mercy to the worlds; Muhammad al-Ameen, and on his family,
companions and those who followed him with Ihsaan until the Day of
Judgement. As for what follows:
* This book, The Dawah to Islam, deals with one of the most
important subjects presented in the Islamic arena. This subject is wide,
with many branches, and delicate. It is a subject whose terrain is rugged
and not smooth. The Alimmah (scholors) and mujtahidoon from our
past - may Allah be pleased with them - did not discuss it at great length
as they did with other topics, such as the ibadaat (ritual worships),
muamalaat (societal transactions), marriage and inheritance etc. The major
part they discussed in the subject of, the call to Islam revolved around
enjoining the maroof (good) and forbidding the munkar (evil) and
around the individual dawah. This is because it did not occur to them
that the Islamic Khilafah would be uprooted, the Islamic state would be
destroyed, the Islamic Shareeah would be suspended and that the Islamic
lands would be transformed from dar al-Islam (the domain of Islam) to dar
al-kufr (domains of kufr). If any such thing did occur to them, then they
would not be able to present answers and solutions to it, because the
mujtahid solves real issues and not issues that are expected or assumed.
Therefore, this book merely contributes to the subject. We do not claim
that it is complete and comprehensive. However, it is a serious attempt
to relocate this subject from the whims, wilderness, extravagance and
blind imitation of the Kuffar to the correct Islamic Sharee foundations.
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Introduction