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‫ وبعد‬، ‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬
Shaikh al-Islaam, Ibn Taymiyyah ‫ رحمه هللا‬said:

“No doubt (the Da`ee) should have these three (qualities):

1. Knowledge.
2. Gentleness.
3. Sabr.

Knowledge before enjoining (good) and forbidding (evil), gentleness while doing
that, and Sabr after doing that.”

[al-Istiqaamah (2/233)]

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Methodology of Contemporary Da’wah

Dawah, conveying the message of Islam to non-Muslims, is an obligation upon Muslims.

Allah the Almighty commanded and guided us in the Holy Quran to perform dawah in a
specific manner: ” Invite them all to the way of your Lord with wisdom and beautiful
preaching, and argue with them in ways that are best and gracious.” Q 16:125.

The among other four key words in this verse are “invite” “all” “wisdom” and
“beautiful preaching”. Many dawah workers and organizations around the globe have
successfully based their dawah activities on this verse. To “invite” implies to gently
pursue, to attract, been polite, been friendly, been caring and understanding,
amongst many things. We cannot for example invite a non-Muslims to listen to
anything about Islam, let alone study Islam or become interested in it, by calling him
KAFFIR. unclean or other hurtful names. The Holy Prophet did not allow even the
pagans, who by the way, not only refused to follow the prophets teachings, but
dumped camel intestines on him, boycotted the Muslims for three years and killed his
closest companions, among other things to be lampooned in satirical poetry by Hassan
bin Thabit by saying “what about the fact that i have common descent with them.
Bukhari/from Aisha.

Under these themes. a system has been chalked out for effective presentation using
all the above principles. Any Muslim with some elementary knowledge of his religion
can be a da’ee, but his/her effectiveness will depend upon the maturity and approach
of the subject matter.

At ZDI, we are poised to take the dawah methodology to the next level.

Finally, remember that dawah is a duty which each of us must discharge according to
the best of our ability and to please Allah. Don’t be afraid! Although dawah is quite a
huge responsibility, we must remember that we are not doing it alone. Allah is always
with us. He gives tremendous help to His servants who are sincere and humble in their
wish to please Him.

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The importance of Dawah has been emphasised many times in the Quran:
Who is better in speech than one who calls to Allah, does righteous deeds and
says indeed I am among the Muslims.

— Quran, Sura 41 (HAA-meem-shisdah), ayah 33[19]

You are the best nation raised up for humankind. You enjoin righteousness,
forbid corruption and you believe in Allah.
— Quran, Sura 3 (Al-Imran), ayah 110[20]
Let there arise among you a group inviting to all that is good, enjoining
righteousness and forbidding evil. Those are the successful ones.

— Quran, Sura 3 (Al-Imran), ayah 104[21]

Call to the way of your Lord with wisdom and good preaching.

— Quran, Sura 16 (An-Nahl), ayah 125[22]

In the Hadith ("sayings") of Muhammad, dawah is mentioned to emphasise
importance and virtues:
"Whoever directs someone to do good will gain the same reward as the one who
does good."[23].
CITATION
Close
[23] Sahih Muslim, vol. 3, p. 1050, #4665.

"Whoever calls to guidance will receive the same reward as the one who follows
him without any decrease in the reward of his follower."[24].
CITATION
Close
[24] Sahih Muslim, vol. 4, p. 1406, #6470.

"For Allah to guide someone by your hand is better for you than having red
camels."[25] C I T A T I O N
Close
[24] Sahih Muslim, vol. 4, p. 1406, #6470.

(In ancient Arabia, camels – especially of a reddish hue – were considered

particularly valuable property.)
"Convey from me, even if it be only a single verse."[26]
CITATION
Close
 [26] Sahih Al-Bukhari, vol. 4, p. 442, #667.
Muhammad sent Muadh ibn Jabal to Yemen and told him “You will be going to
Christians and Jews, so the first thing you should invite them to is the assertion of
the oneness of Allah, Most High. If they realize that, then inform them that Allah
has made five daily prayers obligatory on them. If they pray them, then inform
them that Allah has made the payment of charity from their wealth obligatory on
their rich to be given to their poor. If they accept that, then take it from them and
avoid the best part of people’s property.”[27]
CITATION
Close
[27] Sahih Al-Bukhari, vol. 9, pp. 348–9, #469 and Sahih Muslim, vol. 1, p. 15, #28.

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ayaat-1-7/

Tafseer Surah al-

Muddathir Ayaat 1-7
September 15, 2014Verse By Verse Quran Study Circle

Ayaat 1-3 ― Arise and Warn

The Surah is chiefly addressed to the Prophet salAllahu ‘alayhi wa

sallam but through this Surah we also learn the characteristics that a
da’ee must possess.

In the ayah, Allah subhanahu wa ta’ala addresses the

Prophet salAllahu ‘alayhi wa sallam and says, “O you
enveloped!” The word al-Muddathir is from the root dal-tha-
ra which means, ‘it became covered with sand and dust blown
over, to be endowed with excellent capabilities, covered with a
cloak or wrapped with a garment.’

We read in the introduction to this Surah that after the first encounter
with angel Jibreel ‘alayhi salaam the Prophet salAllahu ‘alayhi wa
sallam got really scared and he asked his family to cover him up. The
eloquence of the Qur’an is such that it chooses the exact words as the
situation might be. Hence, the Prophet salAllahu ‘alayhi wa
sallam was addressed as Ya ayyuhal muddathir instead of Ya ayyuhar
Rasool or Ya ayyuhan Nabi. This personal address sets the theme for
what great mission he had to perform. How could he lie under a cloak
while there is a burden of a great mission over him? He could not
relax. He had to get up.

Therefore, we see that the next ayah says, “Arise and warn,” (74:2).
Let’s pause here for a moment and reflect on how much Qur’an was
revealed between the first revelation ever of “Iqra,”(96:1) and this
Surah. None! Yet the first command that came was to read and the
one after that was “arise and warn,” (74:2). This means we cannot
wait for years or decades until we begin warning people we must pass
on the message ‘now’. This is a responsibility. As soon as something
touches your heart let it be known to others. Many people do not even
know the basics. Help them get connected to their Rabb.

The Prophets are both Nadheer (givers of warning) and Basheer

(givers of glad tidings). The command fa-andhir [ْ‫ ] َفأَن ِذر‬comes from
the infinitive indhar (warning) which is based on love and affection,
such as a father’s warning his children against the dangers of a snake,
scorpion or fire. At the time of revelation of this ayah there were only
a handful of Muslims. The rest of the people were all rejecters and
disbelievers. They needed to be warned and did not merit glad tidings.
Therefore, the Prophet salAllahu ‘alayhi wa sallam was instructed to
arise and warn the people who are living their lives in heedlessness.
Warn them that they are not free to carry on their lives as they will.
There is a law that must be followed and there will be accountability
in the Hereafter. Every matter of this world will eventually come to
an end but the Hereafter is ever-lasting therefore focus on your
Hereafter more.

The next command that we come across is, “And your Lord
magnify,” (74:3) meaning proclaim the greatness of your Lord both
orally and practically. The attribute Rabb has been used which
denotes that He is the Sustainer, Cherisher and Nourisher of the entire
world. He alone is worthy of Greatness. At that time, the people were
engaged in idolatry therefore the primary duty assigned to the
Prophet salAllahu ‘alayhi wa sallam was to proclaim the greatness of
Allah subhanahu wa ta’ala alone. It is for this reason that the
phrase Allahu Akbar is of supreme importance in Islam.
The adhan begins with the proclamation of Allahu Akbar. We enter
our prayer with Allahu Akbar and repeat the phrase every time we sit
or stand. We pronounce Bismillahi Allahu Akbar when we slaughter
an animal. The phrase has become a distinctive and prominent
symbol of Muslims throughout the world today.

The first command in this Surah was to get up and warn others, and
the very next command says, “Magnify your Lord.” When one
reflects on the sequence one concludes that setting upon the journey
of warning people, the Prophet salAllahu ‘alayhi wa sallam was to
face hurdles, hostility and opposition. During such a time, he was not
to give up but remember that his Lord is the Most Supreme Being. He
is Great, and everything else is below Him. The one who has Allah’s
greatness and majesty deeply embedded in his heart will feel no
hesitation at all in facing and fighting the entire world by himself for
the sake of Allah. This was Allah ta’ala’s way of strengthening the
resolve of the Prophet salAllahu ‘alayhi wa sallam and making him
steadfast in his mission. Subhan’Allah!

Ayaat 4-7 ― Be Patient for the Sake

of Your Lord
In the last ayaat we learned about the characteristics of a da’ee, we
will now learn the adaab (etiquette) of da’wah.

The word thiyab [‫ ]ثِيَاب‬is the plural of thaub and it refers to ‘clothes
or garment’. One is not only supposed to do da’wah or magnify
Allah subhanahu wa ta’ala but also be conscious of their hygiene and
cleanliness. His body and clothes must be kept clean from all kinds of
physical impurity. The heart and soul must be kept clean from false
beliefs and adulterating thoughts, and free from moral decadence. One
form of cleansing the garment is not to make or buy it from unlawful
money. It must be made in such a way as the sacred law permits. It
must cover one’s awrah and make one look respectable and dignified.
However, it should be void of any tinge of vanity and pride, display
and exhibition, pomp and show.

One is known by the way they dress up. It is our introduction to the
people. The dresses of the rulers and princes, the dresses of the
religious functionaries, the dresses of the vain and conceited people,
all represent the tastes and tempers of those who wear them. The
temper of the one calling to Allah is naturally different from all such
people. Therefore, his dress also should necessarily be different from
all of them.

The command to wear clean clothes is not specific to prayers. A

Muslim must be clean under all conditions. Likewise, it is not
permitted to sit in an unclean place. Allah subhanahu wa ta’ala says
in Surah al-Baqarah,

ْ‫ين‬
َ ‫م َت َط ِه ِر‬
ُ ‫ينْ َو ُي ِحبْ ال‬
َ ‫ن الل َْه ُي ِحبْ التوا ِب‬
ْ ِ‫إ‬
 “…Surely Allah loves those who are most
repenting, and loves those who keep themselves
pure,” (2:222).

A Muslim, under all conditions and circumstances, needs to keep his

body, clothes and house clean and pure and also maintain his inner
cleanliness of the heart. Therefore, whether one is coming to an
Islamic class or worshipping at home, they must not be in their
sleeping pajamas. Treat it as your formal meeting with Rabbul
Alameen. Be careful about how you dress up. Give respect to your
Deen. Purify your hearts from pride, show off and deceit. Adorn
yourself with the apparel of taqwa and beautify your character.
Imagine how the Prophet salAllahu ‘alayhi wa sallam would meet
Allah subhanahu wa ta’ala and be with the people. Follow the
Sunnah.

“And keep away from filth,” (74:5), the word Rujz is from the
root ra-jeem-zaay and it means “uncleanliness, filth or dirt’. It can be
used both in the tangible and intangible sense such as every kind of
filth, whether of belief and thought, of morals and deeds, of the body,
dress or mode of life.

Here, the Prophet salAllahu ‘alayhi wa sallam was being told to keep
away from the idols. We know that he never indulged in idolatry at
any time in his life, therefore, the command here was for the future.
He was instructed to abstain from the filth of idolatry and
immoralities in the future as well as he has kept away from them in
the past. The mufasireen have also interpreted this ayah to be as a
direct command towards the idolaters. If the Prophet salAllahu
‘alayhi wa sallam is being commanded to keep away from filth this
means this is the message that he will convey to others. This
highlights the importance of abstaining from idol-worship.

“And give not a thing in order to have more,” (74: 6) meaning be

sincere in your da’wah activities. No gift should be given to anyone
seeking to get back something in return especially of a higher value.
Whomever you favor, you should do so without any selfish motive.
Your bestowal of an endowment, generosity or kind treatment should
be only for the sake of Allah. There should be no trace of any worldly
desire in it. Moreover, it could also mean never gloat over your
da’wah services. You should never have the idea that you are doing a
favor to the people. Again, you are doing this only for the sake of
Allah subhanahu wa ta’ala. Had He not guided you, you would never
have been in this place. If one begins expecting praise and
acknowledgment from people they will never be sincere to their
duties. While doing da’wah do not expect anything from the people.

In doing so you will face hurdles and opposition therefore “be

patient for the sake of your Lord,” (74:7). The word sabr literally
signifies ‘to restrain oneself’. In the Qur’anic context, the word has a
very wide scope. It signifies to bind oneself to the laws of Allah, to
restrain oneself from things made unlawful by Allah, and to control
oneself from unnecessary bewailing and complaining in times of
difficulties and hardships.

The Prophet salAllahu ‘alayhi wa sallam was advised to observe

patience because in the early Surahs he was commanded to invite the
people towards Islam and to shun idolatry. He was to be opposed and
persecuted by his enemies therefore he was being prepared to fight
opposition with patience and fortitude.

When one does sabr for the sake of Allah subhanahu wa

ta’ala matters become easier to endure. If a person is impatient and
desires immediate results, he will forever remain discontent or even
worse, hurt himself. So be patient for the sake of your Lord.