Wisdom in The Dawah First Requirement

Carrier of the Musk ( ) The Wisdom in the Dawah ()
Carrier of the Musk ()

The Wisdom in the Dawah ( )
Chapter: Ways to Gain Wisdom ( )
First Requirement: The Wise Way/Attitude (
)
The Wisdom in the Dawah ( )

Now we will learn how to carry the musk. The first part of Fiqh of the Dawah was a means of
purification and now its application. We ask Allah (swt) to make this a truthful entry and truthful
exit. Ameen ya Rabb.
What is the meaning of ( )linguistically?
o It means justice (): when you are in the dawah you have to be just in your emotions,
when dealing with people you need to be balanced.
o To now the best of things () : when you want to advice, you want to
choose the best, the best words, the best examples.
o Do things with excellence () : to do things properly and completely
o To hit the truth () : as if the truth is the target and you are hitting it on the dot.
As if hitting a dart in the bulls eye, but if its outside then its failure because that is not
hitting the truth. To hit with truth with:
Knowledge (): some people have lots of knowledge, but dont know how to
say it
Intellect (): some know how to say it, but dont have enough knowledge.
So you a daee needs both, subhan Allah. That is why Allah (swt) chose the
messengers, because they have are capable and have intellect.
o Preventing mischief () : sometimes people give advice but only to make
problems and mischief between people. For example, a wife might come and you advise
her and it will cause war in the house. So a daee will not advise to make mischief, he
will prevent that, he does not want to cause fitna.
What is the meaning of ( )in the deen?
o Hitting the target with whatever you say and do () : the one who is
wise makes sense with his words and actions. Anything he says will hit the target, and
anything he does makes sense. That is why the Prophet (pbuh) is the wisest of mankind.
That is why the Sunnah is hikmah the sunnah is anything he said, he did, and he agreed
upon from others. The way he walked, the way he slept, that is why he is the only one
you take as an example, because anyone else is not like the Prophet (pbuh). He hit the
target every time. And as a daee, you are setting an example. For example, the Prophet
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(pbuh) was once offered food with garlic and onions, and he did not eat it. So the
companions thought it was haram, but he told them its not haram, but I am speaking
with the angels, so out of respect for them, subhan Allah. So one of the companions said
I wont eat because I am speaking to Allah, subhan Allah.
o Put everything in its place () : to say the right thing at the right time
and the right place. The opposite of ( )is (), foolishness.
And this shows you that we need Allah (swt) from the beginning to the end to have hikmah, may
Allah (swt) grant us hikmah. Ameen.
Wisdom in the Quran (?)
o You will find the word ( )as a single word in the Quran or coupled as ()
o Single word () :
For example (( ) Allah grants wisdom to whomever He wills).
Whom He wills means according to His wisdom and knowledge, it is not
random. So this makes you attached to Allah (swt) to be worthy to carry this
treasure.
(( ) And verily We granted Luqman wisdom). Notice again its
(), not () , subhan Allah. Luqman was not a messenger but he was still
granted wisdom. And if you are granted wisdom, you have to be very grateful to
Allah (swt).
o Coupled as () ( ):
( )means the Sunnah. So when you drink like the Prophet (pbuh), then you
are wise in drinking, when you eat like the Prophet (pbuh) then you are wise in
eating. This makes it easier and this is entering from the right door. For
example, when you hit the bulls eye its round, meaning everything that is
around it is in place. Allah (swt) will show you the hikmah to everything in your
life on the Day of Judgement and you will die out of happiness. Your test is to
submit to the will of Allah (swt) so dont delay from submitting.
Sometimes you can advice a person, and it is wise and suitable for that person.
But you cant just cut and paste and apply it to another person according to
your wisdom.
The only means where you can cut and paste and apply to all is the Quran and
Sunnah. This is applicable to all of mankind. That is why every Sunnah is hikmah,
but not every hikmah is Sunnah.
And its not just about your manners to have wisdom, even how you speak,
debate, etc.
Types of wisdom () :
o Wisdom by theory () : the theory is from the Quran and the Sunnah.
o Wisdom by application ()
o For example, you might read about the Sunnah of the Prophet (pbuh) which is to eat
with the right hand, this is theory. And then you apply it. So this is (), complete
wisdom.
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Wisdom with theory ( = ) beneficial knowledge ( = ) increase in

o
faith in order to be reformed
o Wisdom with application ( = ) righteous good deeds ( = ) sincerity and
following the Sunnah ( = ) if you do such deeds then you will be
deserving to be in paradise near to Allah
o You want to do everything by hitting the target, you want to do everything with
() , because if it goes outside this target then it doesnt count.
o How do we know if we are doing things with ikhlas? You need, to be attached to Allah
(swt), and you will be tested if you are doing things with ikhlas. For example, you are
doing good deeds, and someone comes and does not appreciate it. If you feel bad, then
it means you are not doing it for Allah (swt). You are totally under the mercy of Allah
(swt) because its a feeling in the heart and we do not know, that is why (
). Istiana means I am hopeless and I cannot do anything without the help of Allah
(swt), subhan Allah.
o So the perfect (complete) person ( = ) beneficial knowledge ( ) +
righteous good deeds ()
Examples of wisdom of the messengers:
o The best people with both types of wisdom are the messengers.
o Ibrahim (as): Surah Ash Shuara 83: (( ) Oh my Rabb, grant
me knowledge and make me follow the righteous)
(( ) Oh my Rabb, grant me knowledge): This is asking for wisdom by
theory.
(( ) and make me follow the righteous): This is asking for wisdom
by practical.
Ibrahim (as) asked Allah (swt) for hikmah.
o Musa (as): Surah (( ) Verily I am Allah there is no god but Me, so
worship Me)
(( ) Verily I am Allah there is no god but Me): this is wisdom by
theory
(( )so worship Me): this is wisdom by application
Musa (as) was taught wisdom by Allah (swt)
o Eisa (as): Surah Maryam 30-31 ( ) (

)(
( )He ['s (Jesus)] said: Verily! I am a slave of
Allh, He has given me the Scripture and made me a Prophet;" (30) "And He has made
me blessed wheresoever I be, and has enjoined on me Salt (prayer), and Zakt, as long
as I live." (31))
() : wisdom by theory
( ) :
wisdom by application
o Mohammed (pbuh): Surah Mohammed 19: ( () So know (O

Muhammad SAW) that L ilha ill-allh (none has the right to be worshipped but Allh),
and ask forgiveness for your sin)
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(( ) So know (O Muhammad SAW) that L ilha ill-allh (none has

the right to be worshipped but Allh)): wisdom by theory
(( ) ask forgiveness for your sin): wisdom by application
All messengers and prophets: Surah An Nahl 2: (
o
( ) He sends down the angels with Ruh (revelation) of His

Command to whom of His slaves He wills (saying): "Warn mankind that L ilha illa Ana
(none has the right to be worshipped but I), so fear Me)
( ) : wisdom by theory
( ) : wisdom by application
Levels of Wisdom by Application ( )

We cannot do theory without practical, so now is the time to practice. You do not have levels in
theory because this is something you need to have already. But there are levels in applying that
wisdom. The messengers and the prophets are of the highest levels.
o Level One Minimum level To give everything its right () : and this is
the initial definition of wisdom which is to put everything in its place.
Do not exceed in giving rights () : For example, there are rights to worship,
which we need to fulfill. Or rights of sleeping, food, drink, husband, neighbors,
etc. When you give rights to each category, you need to be equal in giving those
rights. For example, the rights of food and water. You have to give 1/3 to food,
1/3 to water, you cant give more to food and less to water for example.
Another example, you have rights of your husband, children and your parents.
You need to give equal rights to all. You cant give all your time to your children,
and neglect your husband and parents. Or spend all the time with your parents
and forget your husband and children. The priority of rights goes to the husband
first, before the children and your parents. We are created in justice and
proportion, so Allah (swt) does not want us to exceed our boundaries, subhan
Allah.
Do not be hasty () : for example, you are in dawah and preaching to the
people, and you see that the people are not changing, so in your heart you are
feeling hasty, why are they not changing? And this shows lack of wisdom. Let us
take our daily life, when making duaa, dont be hasty in thinking why is my
duaa not getting answered, especially with matters of the duniya. For example,
you are making duaa for a house, and you want to quickly get it no matter
what, and actually whoever chases the duniya, the duniya will not come quickly
to him. Another example, you find out that someone said something behind
your back. Someone without wisdom will answer back straight away. Whereas
someone with wisdom is not hasty and he will verify the words to prevent any
mischief. If someone in the dawah is always hasty then he will always judge the
people.
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Do not delay () : if someone talks bad about you and you are in a place of
position, you should not be hasty in replying back but dont delay in not saying
anything either because it can make the people suspicious. Nurturing children
needs wisdom, dont be hasty and dont delay it either, thinking the problem
will be solved on its own.
Equation = Wisdom ( = )Give everything its right ( = ) Do
not exceed ( ) + do not be hasty ( ) + do not delay ()
o Level Two Justice in Allahs warning and legislation, and favor in His promises
To know the justice of Allah (swt) in His warnings () : for
example, there are warnings about punishment, being cursed, etc. So the one
who is wise, when he reads the warnings of Allah (swt), he know it is just. If
Allah (swt) says that He will make their deeds lost then that is just. Or when
Allah (swt) says He will not speak to them then that is just. For example, the
hadith of whoever is attached to something, then Allah (swt) will leave them to
it. So you might see a mother is attached to her child and in the end the child
does something to her, you cannot feel pity for her. You have to know it is just,
you need to separate your emotions. You can console, but dont say whats
happening to her is unjust. Another example, being undutiful to the parents.
Allah (swt) guarantees that whoever is undutiful to their parents, they will be
punished in the duniya and akhira. There was a young man beating an old man,
when people came, they said why are you doing this? The old man told them to
leave him, because he said I did the same to my father and now my son is doing
the same to me, subhan Allah. Another example, anything good is from Allah
(swt), anything bad is from yourself, it is from your sins. So dont say that I am
unlucky, that is negating the justice of Allah (swt). We feel pity for ourselves and
this negates our nurturing. Instead of feeling pity, we need to ask for
forgiveness, and that will allow us to be nurtured. Sometimes we dont know
what sin we have done, but we feel its affect, so instead of feeling pity for why
are things going wrong, we should seek forgiveness so that we may be nurtured.
So pity negates nurturing.
Ihsan (Favor) in His promise () : Ihsan are all of the favors and
bounties from Allah (swt). Whoever has taqwa, then Allah (swt) will make a way
for you and provide you from where you do not know. For example, someone is
talking bad to you, and you have taqwa, you stay patient. And the person is
getting even worse, and this is a test for your taqwa. Then you will see that Allah
(swt) will create an exit for you from where you cannot imagine, that you never
thought about it. The scholars even said that if the sky fell, Allah (swt) will give a
way out for the mutaqeen, subhan Allah. And Allah (swt) will provide them with
something better that will make them forget their previous distress, subhan
Allah. And dont think that you came out because of your taqwa, but it is all
ihsan, favor, from Allah (swt).
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Justice in His rules, whether legislative or universal () : Types of

rules are legislative ( )and universal (). So when you wear hijab, it is not
a favor, but justice, it is what you must do. All of the legislations, halal and
haram, are all just it is not oppression, or too much or too little. Allah (swt)
said the five prayers are obligatory, so that is just. There are universal laws in
this earth, the % of oxygen, the % of water, etc, decrees everything is
balanced. Everything in this universe is balanced, but what makes it
imbalanced? Sins of the people. Surah Ar Room 41 (

( ) Evil (sins and disobedience to
Allh) has appeared on land and sea because of what the hands of men have
earned (by oppression and evil deeds), that He (Allh) may make them taste a
part of that which they have done, in order that they may return (by repenting
to Allh, and begging His Pardon).). When you see the fish dying, it is from the
sins of the people. Surah Ar Rahman 7-8: ( ) (
)( ( ) And the heaven He has raised it high, and He has set up the Balance.

(7) In order that you may not transgress (due) balance. (8))
That is why Allah (swt) is dealing by minimum, with justice, and with favor after
that. Allah (swt) is no way is dealing with us unjustly, subhan Allah. That is why
one sin counts as one, but one good deed counts a minimum of 10, not one,
subhan Allah. So of course Allah (swt) is not unjust.
Surah An Nisa 40: (

)
(Surely! Allh wrongs not even of the weight of an atom (or a small ant)[], but if
there is any good (done), He doubles it, and gives from Him a great reward)
o Level Three Insight ()
( )comes from ( )which is physical sight, but ( )is eyes in the
heart. The heart can see, hear, it can understand everything is in the heart
because it is the core.
Definition of (): it is the highest level of knowledge () . You
have knowledge, then yaqeen, then insight, subhan Allah. It also means to have
the ability to realize with knowledge and experience () . The
Prophet (pbuh) had insight, and he could tell from the person, what kind of
advice to give. For example, a person asked how can I go to paradise? And he
said dont be angry. For another, he said do your obligatory. So he answered
according to the person. As time passes, your observations begin to change by
learning from the experiences you have gone through. When you have
knowledge about Allah (swt) it will make you understand.

Surah Yusuf 108: ( ( ) Say (O
Muhammad SAW): "This is my way; I invite unto Allh (i.e. to the Oneness of
Allh - Islmic Monotheism) with sure knowledge, I and whosoever follows me.
The companions were giving dawah with insight.
How to make dawah with insight? ( )
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Knowledgeable in the legislative rules () : you cant say this is haram when it is not,
etc.
Condition of the one dawah is being done to () : you need to know the background of the
person, are they people of the book, fire worshipper, if they are a Muslim, which country are they
from, what are the beliefs there. What is the social background, married or not, working or not,
financial condition. Age, child is different from an adult. Character of the person, are they angry or
sensitive person, are they beginner or advanced in Islam, etc. You cannot take one medicine and
give it to all.
Way of doing the dawah () : based on the background of the people and message being
given. Do you speak softly or not. Do you give theories or not, examples or not. This is all based on
Allah (swt) guidance to allow you to give the right message. May Allah (swt) grant us insight.
Ameen.
Pillars of Wisdom ( )
Pillar means all are needed together. If one is not there, then it cannot stand. There are three pillars
of wisdom, which means you need all of them. If one is missing, then it cannot be hikma. These are
all provisions from Allah (swt), so we should ask Allah (swt) for these qualities. The pillars of hikma
are:
o Knowledge (): the Prophet (pbuh) asked Allah (swt) () .
o Forbearing (): Hadith: ( :
)) (( . : : .) (Ibn 'Abbas (May Allah be
pleased with them) reported: Messenger of Allah ( )said to Ashaj Abdul-Qais (May
Allah be pleased with him), "You possess two qualities that Allah loves. These are
clemency and tolerance.") Muslim, Book 1, Hadith 632
o Taking things slowly, calmly ():
Opposite of the Pillars of Wisdom ( )

Let us take the opposite of the pillars of wisdom to get an idea of what not to do.
o Ignorance ()
o Foolishness ()
o Hastiness ()
First Pillar Knowledge ()
Surah Muhammed 19: (

( ) So know (O Muhammad SAW) that L ilha
ill-allh (none has the right to be worshipped but Allh), and ask forgiveness for your sin,)
This is the door, you enter through knowledge, not through the back.
(
) : this tells you the curriculum of what you need to learn, which is () . Life
is beautiful when there is ( ) in your life, and the shaitan is always trying to distract us from
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this knowledg. You can especially find during aqeedah classes, people tend to be sleepier, because
the shaitan tries to make it heavy.
The consequence of knowing ( ) is to ask forgiveness, not doing good deeds. Why? Because
after knowing Allah (swt) the more you feel bad about yourself, as if you have not done anything, so
you ask for forgiveness. The more you know about Allah (swt), it is not only about asking for
forgiveness after committing a sin, but after worships as well. Especially after salat, that is why we
say () .
The Book of Al Bukhari, which is just a collection of hadiths, however you can find the wisdom in
how he organized it and placed the chapters. One of the chapters is Knowledge before Speaking
and Action () , this really puts knowledge in its place, its clear. When you have
knowledge, it will correct your speech and actions. Why? Becauseyou are accountable for your
speech and actions, not for others. May Allah (swt) increase us in knowledge. Ameen.
Definition of knowledge ():
o The more you go into different books, the higher the level of the definitions.
o Knowledge is anything that has evidence, subhan Allah. () . The
evidence is from the Quran and Sunnah.
o Any knowledge that is based on an ayah is included as well. For example the tafseer is
part of this knowledge, since it is based on an ayah.
o For example, you have a book of biology, it is considered knowledge because there is
evidence. But to take anything that has no proof or evidence is considered shirk. For
example, people take energy as a remedy when there is no proof or taking philosophy
as evidence.
o For example, sometimes people who are disbelievers speak as if they have wisdom
based on experience or philosophy, but that is misguidance because it can mislead the
people since it is not based on real knowledge.
o Dawah is a worship, so your goal should be to reach to Allah (swt). If a daee does not
have knowledge, then how can he reach Allah (swt)? Subhan Allah.
Division of Religious Beneficial Knowledge ( ) this is according to Ibn Taymiyyah:
This is like a checklist to see if what you are learning is beneficial or not, notice each category has
(), subhan Allah. It goes from broad to specific, and this shows you the order we should seek.
o Knowledge about Allah () : I need to know His names, the impact of His names,
how it is affecting me in life, how Allah (swt) creates, His attributes, etc. Examples:
learning about the Names of Allah (swt), Quran, aqeedah, tafseer, three fundamentals,
hadith, seerah.
o Knowledge of what Allah has informed us () : this means all of the news that
Allah (swt) has informed us from the Quran and Sunnah. It also includes glad tidings,
warning, promises. We have to write Allah (swt) in all of these news because it gives it
value. For example, saying Stories of the Prophets or Stories of the Prophet sent by
Allah, subhan Allah.
Past (): For example, about your past existence, past nations.
Present (): things about us, what shaitan is doing to us, decrees, everyday
stories.
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Future (): Day of Judgement, grave, paradise, hellfire, Dajjal, Gagog &
Magog, etc
o Knowledge what Allah has commanded us () : this includes legislation of dos
and donts.
Heart (): what Allah (swt) has commanded our heart to do taqwa, istiana,
tawakul, hope, fear, belief, purification, etc. Notice the knowledge goes in order
of being broad to specific. Our problem is that we want to jump straight to the
specific before filling our heart with faith. And this is one of the tricks of the
shaitan to say that the people are more interested in this, so better to teach
them this first, subhan Allah.
Tongue (): reciting the Quran, dhikr, dawah, stay away from saying bad,
lies. The tongue is separate from the limbs because it is the exit of whats in the
in heart. What comes out of the tongue is faster than what comes out from the
limbs. That is why it is not a slip of the tongue, it is coming out of the heart,
something that is inside of you. Hadith: ( " :

)) (( ." .) (The Prophet ()
said, "A man utters a word pleasing to Allah without considering it of any
significance for which Allah exalts his ranks (in Jannah); another one speaks a
word displeasing to Allah without considering it of any importance, and for this
reason he will sink down into Hell.") Al Bukhari Book 18, Hadith 1515. May
Allah (swt) never make us a fitna for each other. Ameen. That is why we ask
Allah (swt): (

( )" Messenger of Allah said:" Place light in my
heart, light in my tongue, light in my hearing, light in my sight, light above me,
light below me, light on my right, light on my left, light in front of me, light
behind me, place light in my soul, and make light abundant for me.) Sahih
Muslim Book 6, Hadith 225
Limbs (): actions of doing good deeds.
Beneficial knowledge should be associated with actions () : cannot just learn
without acting upon the knowledge.
o Surah As Saff 2: ( ( ) O you who believe! Why do you say
that which you do not do?)
Knowledge should not be concealed () : you need to convey the knowledge. You have
zakat of the knowledge, just as you have zakat of money, which is to purify the knowledge. When
Allah (swt) gives you money, you have to purify it by giving zakat. Similarly with knowledge, you are
given knowledge, and you need to purify it by conveying it to others. But keep in mind that you need
Allah (swt) to help you to convey it and to guide you. You need to rely upon Allah (swt), not upon
your efforts.
o Surah Al Baqarah 159: (

( ) Verily, those who conceal the clear proofs, evidences and the

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guidance, which We have sent down, after We have made it clear for the people in the
Book, they are the ones cursed by Allh and cursed by the cursers.)
o Allah (swt) revealed to us bayyinat things that are clear. So when you convey the
message, you need to convey what is clear to you, and you have no doubts in it.
Sometimes scholars are asked questions and they do not answer. Does this mean they
are concealing the knowledge? No. It is because that knowledge is not suitable for the
people yet, it can cause misunderstandings. And this is not concealing the knowledge,
this is being wise. Dispraised concealing of the knowledge is for desire. For example, a
person is afraid to spread knowledge because it could make others go ahead of him, etc,
and this is dispraised.
o That is why it is important to have faith before the Quran. Sometimes people speak to
non-Muslims straight about the Quran without preparing the heart first to receive the
Quran. This can cause misunderstandings or fitna, subhan Allah.. May Allah guide us.
Ameen.
A scholar Sufyan bin Aiyinah ( ) said:
o The most ignorant of people is to leave what he learned ( .).When it
is said to go from darkness to light, or that knowledge is light. What kind of
knowledge? Knowledge that is acted upon.
o The most knowledgeable of people is who applies what he learns (
). So this is the criteria for being knowledgeable, not how much you know, but how
much you apply.
o The best of people are those most humble (khushu) to Allah ( .)
o Knowledge requires () : Similar to a plant, it needs water, sunlight, soil, to grow, so
you need these things to make your knowledge to grow.
Memorize (): repetition is important. This is referring to memorization of
knowledge.
Action (): after learning, you need to put it into action
Listening (): you need to listen to knowledge, it is better than reading.
Listen attentively without talking (): dont busy yourself by doing other

things. Only listen. Even with the Quran (
( ) So, when the Qur'n is recited, listen to it, and be silent that you may
receive mercy) Surah Al Araf 204. The companions, who are the best of
students, used to be so attentive that even a bird can sit on their head, subhan
Allah.
Spreading (): spreading the knowledge.
A companion Abdullah ibn Masood (ra) ( ) said:
o Learn, and when you learn, act upon it ()
Ali bin Abi Talib (ra) ( ) said:
o Oh Carrier of knowledge, act upon it () : that is why it is a burden to
learn something without applying it. Similar to the Quran, it is a burden when you
memorize without acting, you always end up forgetting, subhan Allah.
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o For the one who is knowledgeable, is the one who learned and then acted upon it (
)
o And equalized his knowledge with application () : meaning his knowledge is
not far ahead, and his application is not far behind. He learns and applies in the same
speed. That is why the companions bar is much higher, even when learning the Quran,
they would not move forward until the apply it.
o And there will be people who will carry the knowledge, but it will not go past their
throats () . Meaning they only carry the knowledge.
o And their inner is contrary to their outer () . For example: they learn
something, but they do not apply it.
o And their actions are contrary to the knowledge they learn () : they
learn to speak kindly to others, but they do the opposite.
o They will sit around with others boasting about how many students they have, whose
better, etc () . Until it reaches a point that the teacher will get
angry at a student if he attends another teachers lecture, subhan Allah (
) . This is a sickness of the heart. This is a matter of the deen, which is
purely for the rights of Allah (swt), so why should you be jealous? Everyone needs to
worship Allah (swt), everyone needs to reach Allah (swt). May Allah (swt) protect us.
Ameen. Also, it is important not to make the study circles for the duniya. For example,
trying to do a function in order to get more people to come to the study circle. For
example, telling your children to go to this masjid to learn because the teacher gives
candies, this intention is wrong. The hearts in a study circle get impacted and the
knowledge is belittled. Another example, is to do a bazaar or pot-luck so that people
come to attend the study circle, and this spoils the intention of the study circle, and
Allah (swt) will show you something is not right with the knowledge being weaker,
subhan Allah. If you want to motivate the people, motivate them for seeking the
pleasure of Allah (swt), forgiveness, mercy, angels encircling the study circle. The more
purity, the more sincerity. A gathering cannot be blessed when there is duniya intention.
That is why we ask Allah (swt) to make it a blessed gathering, subhan Allah.
o Those people, their deeds will not reach to Allah () .
Some deeds reach Allah (swt), and some do not. Any deed needs to be done purely for
Allah (swt) and according to the Sunnah. That is why the scholars said if you are truthful,
you will feel the sweetness of the deeds before doing it. And while doing it, he will feel
the sweetness. For example, before you pray, fast, read the Quran, go to class, you need
to be truthful. If you are truthful before the deed, you will feel the delight before doing
the deed because of your truthfulness, subhan Allah. Opposite of truthfulness is lying to
yourself, and he will feel the deed is a burden. And while doing the deed, you are
constantly purifying your deeds, being sincere, in order to be accepted, and as a result
you will find the sweetness while performing the deed as well. So you need truthfulness
before the deed, and sincerity while doing the deed. And this will reach to Allah (swt).
That is why you feel happy after completing the deed, subhan Allah. But when it feels
burdensome, tiresome, etc, then there is something wrong with the truthfulness and
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sincerity, need to check yourself. ( .) (Oh

Allah I seek refuge in You from the evil of myself and from the evil of the shaitan and his
wanting me to associate with You.)
Means and Ways to Attain Knowledge (
):
1. To ask Allah (swt) for the beneficial knowledge () : before doing anything you
should ask Allah (swt) first, Allah is the First. No action should come before Allah (swt). You want to
learn you cannot just get it like this, you need to go to Allahs door first, and you dont have to travel
for that. Its just a turn of heart. We need to teach ourselves in the first place, and our children, If
they ask you to do this for us? Say did you ask Allah (swt)? Instead of saying did you ask your father?
Or if they want water, did you ask Allah (swt)? Dont make anybody dependant on you. Make people
dependant on Allah (swt). If you want anything, ask yourself did you ask Allah (swt) first, subhan
Allah. Ask Allah (swt) to make you worthy to have that knowledge because that knowledge is special
and Allah (swt) gives to whom He wills, meaning according to His knowledge and wisdom. When you
make duaa, what reaches Allah (swt)? Your words or your heart? Your heart. That is why Allah (swt)
will not accept the duaa with an absent heart. The human being is satisfied with the outer, if he did
so much today, or if he cried in a lecture then I must have been good today. But Allah (swt) looks
when your heart cries, when your heart loves no one can see this except Allah (swt). Or people try
to tell others to go to this masjid, it will make you cry, etc. People just want outer, but they forget
the inner. That is why your heart needs to turn to Allah (swt) before any words are uttered.
o When you learn, you have so many tangible means like books, teachers, classes, etc. If
your son is not good in science, then you say well get a science tutor, but our heart
does not turn to Allah (swt) asking Him first, subhan Allah.
o Rely on Allah (swt) () : the baby in the womb is relaxed because his test is
inside, he is isolated, similarly to the grave, you are isolated with no one. Now in thie
duniya, we are not locked up in a room and having our test, otherwise the truthful ones
will not be revealed. We are tested in this life, and we need to rely on Allah (swt)
because we have so many distractions.
o Need to feel poor to Allah () : imagine making a duaa to Allah (swt) and feeling
self-sufficient it doesnt work. You have to feel like a beggar to Allah and to Allah
alone. And actually begging to Allah (swt) is an honor. The more poor you are to Allah
(swt), the more knowledge He will give you. You have to ask yourself if you are doing
this or not, and if not then there is always a u-turn, you can always return to Allah (swt).
o Surah Ta Ha 114: (( ) and say: "My Lord! Increase me in knowledge) The
Prophet (pbuh) did not have knowledge about the Book and the faith before, and Allah
(swt) is telling the Prophet (pbuh) to ask His Rabb to increase him in knowledge. The
ayah could have been ( ) but it says ( ) to show that Allah is telling you to
ask Him, subhan Allah.
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Hadith / Duaa: ( "
o
( ) O Allah, benefit me with that which You have taught me, and teach
me that which will benefit me, and increase me in knowledge) At Tirmidhi 3599
( ) Sometimes we learn things but it doesnt mean we will
benefit from it now, and this part of the duaa is asking Allah (swt) to make you
benefit from the knowledge when the time comes.
() : meaning teach me in the time when I need it so that I can
benefit from it. For example, the sons of Adam did not know how to bury the
dead, but the brother only learned it when the time came after killing his
brother. The duaa is asking Allah (swt) to not make any knowledge go to waste
and to make me benefit from it, whether now or later.
2. Make a great effort in seeking knowledge () : making an effort includes coming to
classes, having patience, etc. The effort for seeking beneficial knowledge should be greater than the
effort for something worldly, but we are doing the opposite. For the duniya we spend hours
studying and working on projects, but when it comes making effort for the deen it is less, why?
Subhan Allah. Because our reward is in the hereafter, its not now, so we slack and think we have
time left. And whenever we work for something for the duniya the shaitan is right there, making it
easy for you, the people around you wont bother you, if you want to open a bakery, they are right
there to support you. But when you want to seek knowledge, you will see obstacles, the children
start distracting you, then you are told why do you spend so much time outside, the shaitan wants
to discourage you. And on top of that, you can feel lazy and tired, and this is from yourself. That is
why As Saady said seeking knowledge is the greatest struggle because you have so many obstacles
to overcome. When we make a project for the duniya, we make it so nice for the teacher. But when
we work on our notes and revision, we forget that we are submitting it to Allah (swt) and He sees
everything, subhan Allah.
o Longing for it out of love () : this is the feeling we need to have for the beneficial
knowledge. We are longing to learn because learning will increase us in faith, and that is
what we want, subhan Allah. May Allah (swt) purify our intentions. Ameen. Desire is
contrary to this, it could be to seek knowledge in order to socialize, etc. Keep the desire
to learn and others things will follow suit.
o Truthful desire for seeking the pleasure of Allah (swt) () : we
should not force people to come for the sake of coming, or for us, it should be for Allah
(swt) alone. It is not about how many classes we attend but about the quality. For
example, on the Day of Judgement, there will be messengers with no followers. We
always have two intentions: one intention is outer to show that we are coming to learn
and do it for Allah (swt), but there is another intention which is inside, which only Allah
(swt) knows about. Surah Ta Ha 7: (( ) So verily He knows what is secret
and more hidden than that). Maybe the intention is not purely for Allah (swt), but if you
are truthful then Allah (swt) will help you. Dont turn a blind eye and say its not there
because you are embarrassed to admit it. Everything inside is between you and Allah
(swt), you do not need to tell anyone. This inner intention is what is important because
that is what will take you forward or not. For example, you say you are doing this work
Page 13

for the sake of Allah (swt), inside to yourself, ask yourself are you really doing it for the
sake of Allah (swt) or is there something else at the same time, is there praise. It is
better to say it than to deceive yourself. This is inner-talk. To be truthful and say I am
doing this for something else is better than to be dishonest and say I am doing it for
Allah while deceiving yourself. This is more dangerous because it is hypocrisy.
o Make an effort with the means () : be truthful and be honest to yourself. Never
despair from the mercy of Allah (swt). Never lose hope in Allah (swt). That is why Allah
( ) that He may test
(swt) wants quality, not quantity. Surah Al Mulk 2: (
you which of you is best in deed) We test you for the best work, not quantity of work.
o A man came to Abu Huraira (ra) and wanted to seek advice from him, since Abu Huraira
(ra)entered Islam late but had so many hadiths, subhan Allah. The man said I want to
learn knowledge but at the same time I am afraid that I will not remember it (lose it). So
Abu Huraira (ra) said by leaving the knowledge then you have already lost it. So this is a
way of saying that if you are not doing anything and already you are saying that you are
afraid of losing it, then you did not even start. So you need to make an effort to learn.
o A person asked a wise man, notice not a knowledgeable person, what is the best way to
learn? He said:
( ) if you are eager, then you will follow the knowledge. If you are
not eager then you will not continue with knowledge.
( ) listen to the knowledge with love. For example, if you are under
pressure or you hate the subject then the knowledge will not come to you.
( ) - when you make yourself available for knowledge, then it will all
come together. You need to be available for the knowledge, do not be attached
to other things. Sometimes you learn different things, and want that it comes
together and connects together. How will you get it to come together? You
need to free yourself for it, dont occupy yourself with other things while
learning. For example, when you are with your spouse, you will be all yours
you wouldnt be on the phone the whole time, not looking at them, etc you
wouldnt like it. Knowledge is like this, in order for it to be all connected and
coming together you need to be dedicated to it. If you give a little of yourself to
knowledge, then it will you nothing. If you give your all to knowledge, then it
will give you a little, because knowledge is like an ocean. The scholars were so
keen with their time that they would not even eat something hard because it
takes too much time. So they will eat it with a warm drink to make it softer,
subhan Allah.
3. Keep away from sins in order to have taqwa of Allah () : we all sin but we
need to always repent, especially a daee to Allah needs to be extra careful. A slip of a normal
person is different from a slip of a daee. The seeker of knowledge is representing Islam, is
representing () . The dawah work is a group effort, it is not just the speaker,
everyone involved gets a share in the reward because they are all representing the dawah, so the
image they give is very important to others. Imagine someone who is escaping the duniya because
of all of the sicknesses of the heart and then comes to a place to hear about Allah and the people in
Page 14

the dawah have the same sicknesses in the heart, it will disappoint them. People in the dawah
should be extra careful and not cause fitna, backbite, etc. At the same time it is a great responsibility
for those in the dawah work. Surah Al Ahzab 32: (
( ) O wives of the Prophet! You are not like any other women. If

you keep your duty (to Allh), then be not soft in speech, lest he in whose heart is a disease (of
hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable
manner) So when you do something good it is more reward because others are looking up to you,
and vice versa when doing something bad it is also double the sin because others are looking. So
alhamdulliah our console is that we have (( ) You alone we worship and You alone
we seek your help).
o We especially need extra taqwa in the dawah. Imagine even in the duniya, for example
the customer service for business has to hear the complaints from others and still they
hold themselves and tolerate angry customers. Now imagine in the work of the dawah,
it is not a business, but calling people to Allah, subhan Allah. You need to have more
taqwa. So if you take this one ayah (( ) You alone we worship and You
alone we seek your help) it sums up our entire life. Our life is to worship and we need
Allahs help for that. We dont know how to have taqwa or how to teach, etc, but we
seek the help of Allah, and when we do, Allah (swt) will guide us to the Straight Path
() , and which path? The path of the messengers, truthful and righteous
() , subhan Allah.
o And remind yourself if you are feeling overwhelmed, having tension, etc, remember (
( ) You alone we worship and You alone we seek Your help).
o If you make a sin, dont give an excuse for yourself, be of the awabeen (), those who
do not persistent in sin and in constant repentance and returning to Allah (swt). If you
see others are doing bad, dont give a reason to yourself for doing bad as well. Everyone
will be in their grave separately, everyone will be accounted differently, subhan Allah.
So dont focus on what others do, focus on what you are doing.

( ) So be afraid of Allah; and
Allah teaches you. And Allah is the All-Knower of everything)
When you have taqwa, Allah (swt) will teach you, and the more you have taqwa,
the more Allah (swt) will teach you, subhan Allah. Imagine a customer comes
and argues, the one without taqwa will get angry and argue. And the one with
taqwa, the minimum is he will say nothing or very few words. And all the while,
he will observe what happened because he was quiet to reflect and now that it
was a decree of Allah (swt) and he will learn from it. In other religions, they have
meditation but they dont get a reward for that. We have reflection in order to
not only observe the creation but ourselves and how we react, and we get
rewarded for this. When you have taqwa, you will actually free yourself and can
quiet yourself and move on.
The opposite of taqwa is hawa (), desire. In taqwa, you are observing Allahs
action and in hawa, you are observing peoples actions, subhan Allah.
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Hadith: ( ( ) And he who believes in

Allah and the Last Day let him speak good or remain silent".) Al Bukhari, Book
1 Hadith 308
o Surah Al Anfal 29: (
( ) O you who believe! If you obey
and fear Allh, He will grant you Furqn [(a criterion to judge between right and
wrong),)
o What makes you to sin, when you see peoples desires, but what makes you to see
Allahs actions, when you have taqwa. Faith means you know Allahs actions, subhan
Allah.
o When you have taqwa, you are abstaining from the sins, and people will tell you why
are keeping everything in your heart, you are suppressing it, you should let it out and
speak about it, if you dont, you will get a heart attack, etc. But if you think bad about
Allah (swt) then that is what will happen. Omar bin Abdulaziz (ra) said taqwa is like
putting a mask over the horses mouth. So when you hold yourself, not when you let
yourself out, then you will have ( ) criterion which means you will see what is right
and wrong, and it will be crystal clear. And this will make you understand life. The more
one believes, the more their life is clear, it is not a mystery. And they can read the
actions of Allah properly, and they know if I do this, this will happen, if I dont do this,
this will happen, why? Because it is sunnat Allah () , the way of Allah (swt)
does not change.
o So if we take these two ayat, when you have taqwa, then Allah (swt) will give you
knowledge, and that knowledge will give you criterion, which is to see right from wrong.
Not all knowledge is good, some knowledge makes you even more confused. So we
want the knowledge that comes as result of faith and taqwa, because you cannot have
faith without taqwa.
o Ibn Masood (ra) said: The one who forgets the knowledge he knows is because of a sin
he committed. () , subhan Allah.
o Knowledge gives you light, criterion, clarity, you dont want to extinguish that
knowledge because of your sins. And why are sins there? Because of desire, no taqwa
people react, so Im reacting, subhan Allah.
o There is a story of a person who was memorizing the Quran and he just saw a woman
pass by and looked at her, and when he tried to memorize again, he couldnt remember,
and he said that it was because of his sin of looking at the woman, subhan Allah. This is
a sign of their high faith because they can immediately detect when something is wrong
and repent quickly in order to be upgraded, subhan Allah.
o ( // .. //
)I complained for my bad memorizing, so he told me to leave the sins, and he
informed be that knowledge is light, and the light of Allah does not guide the sinner.
o Imam Malik said to Imam Shafee from teacher to student: (
( ) I see that Allah has placed in your heart light (of knowledge) so
dont extinguish it with the darkness of sins.) subhan Allah.
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o The more faith, the more taqwa, and Allah (swt) will give you knowledge that will show
you furqan, criterion, and what will remove this? Our sins.
o If Allah (swt) made you to learn this, then He wants the good for you. So think good of
Allah (swt) and be thankful for it, alhamdulliah.
4. No arrogance or shyness when seeking knowledge () : ( )does not
mean that you are arrogant with everyone, it can even mean being arrogant with one particular
person feeling better than them. For example, you see that you are studying, listening to classes
online, attending classes and you see that your husband is not doing that, so you feel that arrogance
that I know more than him. There is no competition in religion. And our test is always with one
person in particular.
o Dont put someone to be in a challenge with each other. For example, if you study and
do all of this you will get a certificate. Dont let people compete in the deen. Because
that will create sicknesses in the heart, which is worse. Dont compare teacher to
teacher, or students to students. For example, children dont like to be compared to
each other, so what about others, dont say this person is more knowledgeable or more
righteous. One atom of arrogance will make a person not enter paradise. What is an
atom? Merely nothing. We ask Allah (swt) to forgive us for putting others in
competition. Ameen.
o It is very common in the dawah fields and it can cause a lot of destruction. People say it
makes others motivated. Allah (swt) does not want people to compete with each other,
but to reach to Him. If you want to give a certificate, do it for anything besides deen,
How can you trust a certificate for deen from a human? Subhan Allah. Can someone
who is wise and have the sickness of arrogance? No. Hikmah, wisdom, is to put
everything in its place, and desire cannot be there, it takes things out of place.
o Dont be shy when seeking knowledge: for example, you might be at a higher level of
knowledge, and others might know something so common that you do not know, so you
feel shy about asking. And this stops you from learning. For example, you might not be
sure about something for prayer or wudu. Aisha (ra) said the best of women were the
women of Ansar () , why? Because hayaa did not stop them from
understanding more about the religion. Ladies normally have haya, but in learning the
religion there should no shyness in order to understand. Umm Al Sulayem began with
saying ( ) Allah is not shy of the truth. And she asked the Prophet
(pbuh) if a woman has a wet dream, does she need to make ghusl? And the Prophet
(pbuh) said if it is wet then there is ghusl. And this is an important question because it
can affect your wudu, prayer, fast, Quran, etc.
o A scholar said: (( ) One who is arrogant and shy will not learn the
knowledge.)
5. Sincerity (): there are different ways that iklhas appears, but in this case, ikhlas is a means to
learn knowledge which gives you hikmah. When you are learning, you want to increase your faith,
and speak to others with wisdom in order to increase them in faith. Who is the one who puts you in
a situation to purify your ikhlas? Allah (swt). Iklas is to purify, to be under pressure and squeezed in
order to be purified. For example, you are learning, and you get dispraised or someone discourages
Page 17

you. This is just a way to remind you, are you sincere? If you are doing this for peoples praise, then
you will stop, but if you are doing it for the sake of Allah (swt) then you will continue.
o While you are learning, Allah (swt) puts you in a situation to see if your goal is clear. You
might be learning and a person is always discouraging you, and the moment you realize
it is a test to purify you, it will make you to renew your intention and make you hanged
to Allah (swt). Another test can happen when someone compares you to someone else,
you test is to renew your intention that you are doing it for Allah (swt) not to be like
another person. Another test can happen that you prepare so much, and no one comes
to attend this is a test for iklhas. But if you say that no one appreciates what Im doing,
then youve failed the test, subhan Allah. Imagine if a teacher compares you to other
students, how do you interpret it? It is a test for iklhas, not to be compared to others.
And we have to remember that we have only Allah (swt) to overcome this test (
) . For example, everybody wants to learn or be in the dawah, but Allah (swt)
will not make everyone reach. He will put everyone in a test because He only wants the
ones who are worthy to reach to Him, subhan Allah. And the test comes from situations
and people. Surah Al Furqan 20: ( ( ) And We have made

some of you as a trial for others: will you have patience?)
o I want to learn with ikhlas but Im relying only on You to have this we cannot have
ikhlas by ourselves. I want to do iklhas, but Allah (swt) You help me, subhan Allah. And
you will see that situations and decrees will happen to purify you. When you correctly
interpret the actions of Allah (swt), then of course you will have wisdom and you will
react properly, subhan Allah.
Second Pillar of Wisdom Forbearance ():
A person cannot be wise by having knowledge alone. A person needs forbearance, and the opposite
of ( )is (), which is to be angry. As a daee to Allah (swt) your job is not to see the results, that
is outside your territory. It is not your responsibility to change the people, you just have to deliver
the message. For example, you might be teaching others to not backbite, and people still backbite.
Or you tell people to do something in a certain way and they do the opposite. If your reaction is
anger, then you have failed the test, this is not wisdom. We need forbearance in two situations:
o When you teach people to do something and they do the opposite.
o Or when you teach people to not do something and they do it.
It does not suit a teacher or a daee to talk badly about others if they do not learn. Anything that
happens in a class, you are not supposed to take it outside. Another example, if a principal has a
meeting with a teacher, others teachers do not need to know what was discussed.
Your test is different from other peoples test. For example, you might go to a class, and you
encounter problems and you go and tell others its like this, but that doesnt mean they will face the
same problems. Your test is different from their test.
And all of these examples negate forbearance. If there is no forbearance in the dawah, then that is
not wisdom. And if there is no wisdom, then no one will benefit.
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Definition of Forbearance ( ) :
To thinking before speaking or acting ()
Quiet, tranquil when angry or when seeing or hearing things you do not like () :
you cannot see forbearance in normal times, you can only see if you have forbearance in times of
anger. It can happen especially with those you are close to, or when making dawah to the family.
Sometimes you might tell your children to do something, and they might say you got to enjoy your
life, now you wont let us, subhan Allah.
o With ability and strength () : meaning you could reply back, but you remain
quiet. Some people just do not anger, but this is referring to someone who is capable of
getting angry, and is angry, but they are holding themselves.
o And opening a new page () : meaning you are not putting it in your heart. Because
there are people who might not show their anger, but they are keeping it inside, they
have not overlook. A person with forbearance will overlook the people and start a new
page with them.
To hold yourself at time of anger ()
Middle path between anger and no reaction () : people think that being
forbearing is something not normal, but it is normal because that is the middle path. The Prophet
(pbuh) would get angry for Allah (swt) but ( )means someone who does not even react if others
making fitna or saying something wrong about Allah (swt). ( )means they do not even advise or
say anything, and this is a dispraised quality.
Forbearance as a Pillar of Wisdom
Without forbearance we cannot have wisdom, after seeing the definitions we might think we are
nowhere close to being forbearing. There are people who are born with it already, like the
companion () . The Prophet (pbuh) was coming back from a journey, and as he was
returning to Medina, people were excited to greet him, whereas ( )took the camel and was
cleaning it, and then he got dirty, so he went back, and changed he was all cool and calm
throughout. And then he went to the Prophet (pbuh) to welcome him, and him you have two
characters that Allah and His Messenger love, ( ) forbearance and tolerance . Then (
)asked, Am I like this, or did Allah (swt) give it to me? He said, it is a gift from Allah (swt).
o Hadith: ( : :
)) (( . : .) (Ibn 'Abbas (May Allah be pleased with them)
reported: Messenger of Allah ( )said to Ashaj Abdul-Qais (May Allah be pleased with
him), "You possess two qualities that Allah loves. These are clemency and tolerance.")
Muslim, Book 1, Hadith 632
There are some people who are born with this quality, you see they take their time, they dont like
to rush, and they will still get what they want. They dont get caught up in being fast-paced.
Page 19

Training yourself to be forbearing ( )
If you dont have forbearance, you need to act and train yourself to be forbearing, to be calm (
). And dont forget to have istiana, you need to rely on Allah (swt) to have it. So then it can be
an adopted character. If you want to train yourself to be forbearing, look at its definition.
Knowledge polishes you, when we think about the companions, they had forbearance because of
the knowledge of Islam. Imagine before Islam, the Arabs had so much ego and rough character
during the jahiliya. And after accepting Islam, it changed them from shepherds to leaders, and that is
how they got wisdom and forbearance. You need to ask Allah (swt) for it, subhan Allah.
And the one who is born with forbearance, needs to attribute the blessing to Allah (swt) and be
grateful for it. And the way the Prophet (pbuh) told ( ) that he has forbearance was a way
to encourage him to keep at it, but to remind him that it is from Allah (swt), not from himself, so he
should to renew his intention and thank Allah (swt) for it.
Hatim ibn Tay, was known for his generosity and to this day he is remembered. He would always
serve his guests and once he did not have anything, so he slaughtered his very expensive horse for
them. Then his son, who became Muslim, asked if there is any reward for him? He was told that not
once did he ask Allah (swt) forgiveness for his sins, meaning he never accepted Islam. So it shows
you that he did it because of his nature, not for Allah, and he got the praise, and to this day hes
getting praised this is Allahs justice. But on the Day of Judgement there is no reward.
Lets say you tell people to not do something, like do not lie, and they do it. At this point, you need
to have forbearance, you cannot angry. In the dawah, your focus is to change yourself, not to
change others you cannot force people to change.
For example, you might tell your children to do something and they do not do it. At that point, you
cannot get angry and say I am their mother, they need to learn, etc. At that point you need
forbearance, because then you can think properly and say the right thing. If you react the wrong
way, then you lose them along the way you want to build them, not destroy them, subhan Allah.
When you control yourself at that moment of anger, the shaitan will go away, and then later you
can think wisely.
Allah Al Haleem ()
If you are still having trouble to be forbearing, then remember that Allah (swt) described Himself as
forbearing, and He is Al Haleem (). If you cannot be forbearing human to human, then imagine
how Allah, The Master, is forbearing to the slave, who is always making mistakes, and Allah (swt)
does not bring the punishment to them, subhan Allah.
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Surah Al Baqarah 263: (

( ) Kind words and forgiving
of faults are better than Sadaqah (charity) followed by injury. And Allh is Rich (Free of all Needs)
and He is Most-Forbearing)
o Dont give money, and then say you did a favor for them. Its better say kind words, and
follow it with goodness, than to give money and follow it with harm, subhan Allah.
o If Allah (swt) were to punish us immediately for each sin we commit, then no one would
be left on the land. Allah (swt) is so forbearing with us despite the mistakes and faults
we commit. And Allah is Al Ghani The Most Rich, because He does not need our
charity.

Surah Al E Imran 155: (

( ) Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it
was Shaitn (Satan) who caused them to backslide (run away from the battlefield) because of some
(sins) they had earned. But Allh, indeed, has forgiven them. Surely, Allh is OftForgiving, Most
Forbearing)
o Allah (swt) knows that it is their self commanding to evil that made them turn away,
because of their sins. But look at how forbearing Allah (swt) was to them and told them
the shaitan made them slip because of their sins. Allah is Al Ghafoor, because He
forgives sins, and He is forbearing in delaying the punishment.
Allah Al Haleem ( )Examples from the Quran

( ) Allh will not
call you to account for that which is unintentional in your oaths, but He will call you to account for
that which your hearts have earned. And Allh is Oft-Forgiving, Most-Forbearing)
o Al Haleem ( )is associated with the name Al Ghafoor ( )in this ayah. Allah (swt)
is not concerned with what you say, but what your heart thinks, feels, and moves.
o Our heart is always moving right and left, and maybe our heart did something wrong,
attached too much or magnified something else besides Allah (swt). So Allah (swt) will
be forbearing, and He will not hasten the punishment, He will give us time, subhan
Allah.
o You have to know that Allah (swt) is always aware of what is going on in your heart, but
He is forbearing, subhan Allah.
o When you are talking to people, you need to have forbearance because you do not
know what is in their hearts. Imagine Allah (swt) knows what is in our hearts, and still He
forgives and forbears, subhan Allah.

( ) And there is no sin on you if you make a hint of betrothal or
conceal it in yourself, Allh knows that you will remember them, but do not make a promise of
contract with them in secret except that you speak an honourable saying according to the Islmic
Page 21

law. And do not consummate the marriage until the term prescribed is fulfilled. And know that Allh
knows what is in your minds, so fear Him. And know that Allh is Oft-Forgiving, Most Forbearing)
o Though there is engagement, a word between two, it is not a contract. Do not see each
other in secret, meaning do not date. You cannot cheat with Allah (swt).
o If you have given a word for engagement to a person, and another person comes to
propose, you cannot then break off the original word you had given.
o One of the biggest mistakes we do is that we do something, and we think that Allah
(swt) is not watching us, subhan Allah.
o For the heart, Allah (swt) is giving you chances. He did not mention Ghafoor Raheem
() , but Ghafoor Haleem () , subhan Allah. You should not be deceived
when Allah (swt) is being generous and forbearing, subhan Allah.
Surah Al Maeda 101: (

( ) O you who believe! Ask not about things which, if made plain to you, may cause
you trouble. But if you ask about them while the Qur'n is being revealed, they will be made plain to
you. Allh has forgiven that, and Allh is OftForgiving, Most Forbearing.)
o At the time of the Prophet (pbuh), the companions would ask questions about things
not revealed in the Quran yet. And when the ayat were revealed, they felt why had I
asked in the first place. For example, for the obligations we need to know about them
and ask, but something other things, its better to take it as the time comes.
o Also the Quran came gradually, so the matters will be clear when the time is right.
o The companions were disbelievers before they became muslimeen, and they used to ask
what happened to their forefathers. And the answers would make them sad. So
anything that does not increase me in faith or help me in the religion, its better not to
ask. Asking should be within your boundaries, and your boundary is to increase you in
faith, subhan Allah.
o And Allah (swt) is Ghafoor Haleem () . In the dawah, you will have many such
questions and you have to be forgiving and forbearing.
Surah Al Israa 44: (
( ) The seven heavens and the earth and all that is therein, glorify Him and there is not
a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever
Forbearing, Oft-Forgiving.)
o All of the creation is glorifying Allah (swt). To glorify, tasbeeh, is to negate any
imperfection of Allah (swt). All that is in the heavens and the earth and that is therein,
and ( ) means whoever is sane as well, meaning human and jinn. So everything,
including the animals and the angels are glorifying Allah (swt). And () affirms all
good so no negative and all positive from Allah (swt).
o When you go outside, you hear the glorification, of the birds, animals, winds, thunder,
water, etc all of these sounds are tasbeeh. Imagine if you heard the stone making
tasbeeh, the sea, etc, imagine if you literally heard it, you would feel overwhelmed, and
you would want to do even more than them.
o But subhan Allah, Allah is Al Haleem ( )first, because He is forbearing with us
because we are not doing tasbeeh as the other creations. Though we are the honored
Page 22

creation, we should do more, subhan Allah. And we need Allah Al Ghafoor ( )to
forgive us, subhan Allah.
o We need to worship, not only glorify and praise, Allah (swt). And when we worship Allah
(swt) we are more than glorifying Him, subhan Allah. And imagine we sin and we even
complain about Allahs actions, subhan Allah.
o This will help you in the dawah when you see that people are not doing what they
should do. Of course you need to be haleem, subhan Allah. That is why when you know
Allah (swt), it will change you, subhan Allah.
Surah Al Hajj 59: ((

)
(
( )) Those who emigrated in the Cause of Allh and after that
were killed or died, surely, Allh will provide a good provision for them. And verily, it is Allh Who
indeed is the Best of those who make provision. (58) Truly, He will make them enter an entrance
with which they shall be well-pleased, and verily, Allh indeed is All-Knowing, Most Forbearing. (59))
o Here it is talking about ( ) All Knowing and Most Forbearing, these people
performed a great deed of doing hijrah. Allah (swt) will make them enter a good entry,
which is paradise.
o Allah (swt) is All-Knowing, because He knows who is doing it and what is their intention.
And based on His knowledge, He will forbear. So who will Allah (swt) give respite or not?
According to His knowledge, subhan Allah.
o Allah (swt) is able to seize them in punishment, but He is forbearing based on His
knowledge. Imagine someone is given the great reward, but did he make mistakes? Yes,
but Allah (swt) out of His knowledge, did not seize him in punishment.
o How will we understand this in the dawah, we dont know what is in the hearts of
others, so we have to be forbearing.
Surah Al Ahzab 51: (

( ) You (O Muhammad SAW)
can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will.
And whomsoever you desire of those whom you have set aside (her turn temporarily), it is no sin on
you (to receive her again), that is better that they may be comforted and not grieved, and may all be
pleased with what you give them. Allh knows what is in your hearts. And Allh is Ever AllKnowing,
Most Forbearing)
o This is about feelings, Prophet (pbuh) is trying his best to be just, but he is asking Allah
(swt) to pardon him for things he does not own, which are the feelings in his hearts. You
cannot force someone to love or hate someone else. The Prophet (pbuh) loved all his
wives, but you cannot control if you have more love than another. In terms of fulfilling
the rights, these must be fulfilled.
o The Prophet (pbuh) had nine wives, but they were not living in one house. Each one has
a separate house, despite being the most righteous and best of women, subhan Allah.
o And Allah (swt) knows what is in your hearts. Are you fulfilling your rights or not? The
Prophet (pbuh) had duties towards all of the wives, and of course it is a lot of
responsibility, so Allah (swt) is All-Knower and Most Forbearing.
Page 23

o
In the dawah, you have so many responsibilities, could be a mother, children, work,
parents, etc, and they need to prepare for the dawah work, so you need to be flexible
and give them a chance. Imagine the Prophet (pbuh) was given a chance, so what about
us? Subhan Allah.
Surah Fatir 41: (
)

(Verily! Allh grasps the heavens and the earth lest they should move away from their places, and if
they were to move away from their places, there is not one that could grasp them after Him. Truly,
He is Ever Most Forbearing, OftForgiving)
o Had Allah (swt) not held the heavens and the earth, they would perish. The heavens and
the earth are not committing sins, and we as humans are committing sins, but what
makes us to not perish straight away, Allah Al Haleem Al Ghafoor ( ) .
o If Allah (swt) were to take the people for their sins, no one would exist, but Allah is
Haleem and Ghafoor ( ) .
o Maybe human beings are not mentioned in this ayah, but because the names of Allah
(swt) are mentioned, so it means it concerns me, subhan Allah.
o When we see how many mistakes we do, and our mistakes are bad, not because of what
we did, but because of Who we disobeyed, subhan Allah. That is why the Prophet
(pbuh) would only be angry if someone does something against Allah (swt), but not if
they do something against him, subhan Allah.
o That is why if you want Allah (swt) to be forbearing with you, be forbearing with the
people, merciful with you, then be merciful with the people, etc.
Surah At Taghabun 17: (
( ) If you lend Allh a
goodly loan (i.e. spend in Allh's Cause) He will double it for you, and will forgive you. And Allh is
Most Ready to appreciate and to reward, Most Forbearing)
o Allah (swt) wants us to give sadaqah, and He can command us to do it, but look at how
Allah (swt) is forbearing. If you lend Allah (swt) a loan, look at how gentle Allah (swt) is
telling the human because He knows the human loves wealth. And notice Allah (swt)
said loan, because if you give Allah (swt) a loan, He will for sure return you the loan,
and Allah is the Most Truthful. And how will He return it? He will multiply it for you and
forgive you, subhan Allah.
o Maybe some people are not giving sadaqah, so He is Shakoor () , appreciative of
what is given and He is Haleem ( ) even if you still didnt give, subhan Allah.
o If someone is doing a mistake all the time, and nothing is happening to him, this is from
the forbearance of Allah (swt).
Being haleem goes against our nature, so the way to learn it is to increase your faith in Allah (swt).
Forbearance is the manners of the messengers (
) Examples from the Quran
Prophet Mohammed (pbuh)
The head of all prophets and messengers is the Prophet Mohammed (pbuh).
Page 24

Surah Al Araf 199: ( ( ) Show forgiveness, enjoin what is good, and

turn away from the foolish (i.e. don't punish them))
o ( ) Take whatever is given to you. And dont be careless about them, but be easy
with them. Allah (swt) did not say () , but rather ( ) , which means
command to what they know.
o Dont start with things they do not understand. For example, some people are not used
to certain mannerisms, so dont start from there, but begin with what they know, so
that will take them to to moderation. For example, some countries it is easy to cover,
and some countries it is not so easy to cover. So begin with things people will recognize
and apply.
o ( ) : turn away, meaning dont listen to what the foolish are saying.
o For example, at the time of the jahiliya, they had good manners established within
them, but they were also drinking wine. Were they commanded to not drink from the
start of Islam? No. After their faith was increased, then the command to not drink came
down, subhan Allah.
o If Allah (swt) is commanding the Prophet (pbuh) to do this, then we need to do the same
as well.
Surah Fussilat 34: (
( ) The
good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allh
orders the faithful believers to be patient at the time of anger, and to excuse those who treat them
badly), then verily! he, between whom and you there was enmity, (will become) as though he was a
close friend.)
o () : It is the way of Allah (swt) () , that anyone who does good
is not the same as one who does bad. Sometimes people do something bad, and then
you think its ok to do bad as well, but that does not make it right. If someone does bad
and you do bad, it is just as bad. And sometimes we react even more, so its even worse.
o So if someone does bad, you need to react with goodness. And when you are in a high
position, it is even more important not to do something bad. For example, the Prophet
(pbuh) frowned, and this mistake is magnified because he is in a high position. So when
you are in the dawah, dont give an excuse for your bad behavior.
o ( ) : meaning give the best of what you can give, and this is a higher level
than just turning away. And what happens?
o ( ) : Whatever was between the two of you, Allah (swt)

will change his heart and he will be like a friend, and his heart will boil for you, subhan
Allah. We have to believe in Allah (swt) that this is what happens. Think good about
Allah (swt) and that He has power over the hearts. You will have strength and positivity
when you think good about Allah (swt). People are scared that they will get sick, and
they will fall sick. We need to remember Allahs mercy, generosity and forbearance. We
shouldnt put things in our mind of things of what can happen, we need to always think
good.
o And this shows you that you can change a bad society with your character, subhan Allah.
Page 25

Surah Al Imran 159: (

( ) And by the Mercy of Allh, you dealt with
them gently. And had you been severe and harshhearted, they would have broken away from
about you; so pass over (their faults), and ask (Allh's) Forgiveness for them; and consult them in the
affairs. Then when you have taken a decision, put your trust in Allh, certainly, Allh loves those
who put their trust (in Him).)
o This ayah was revealed when the archers left their place in order to get the booty,
making them lose the battle. So Allah (swt) is telling the Prophet (pbuh) to show them
gentleness.
o ( ) : Allah (swt) did not say to punish them or fine them.

What makes people to stay around you? It is your gentleness. And a messenger has a
great message to carry, and if his heart gets hardened, then the people will run away. So
even if he is a leader and they made a great mistake, do not be harsh with them.
Because they will leave you, even if you have miracles, etc. People want you to be
gentle, they dont want a dictator.
o People want the good manners and treatment, and nowadays, people have so many
choices, so if you are harsh, they can easily turn away.
o Some people make small mistakes in the dawah, and they make it as if it is a big crime.
o When you are treating others well, it will penetrate their hearts immediately, without
anything blocking it.
o ( ) : make istighfar for them. Maybe they are making istighfar, but it is not
enough, so make more subhan Allah. This is great ihsan.
o ( ) : and consult them and take their opinion. Imagine after all of this,
subhan Allah.
Forbearance of the Messenger (pbuh) from the seerah (

)
Incident:
During Hunayn, they became very proud of themselves for being large in number against the
disbelievers, and they ended up being defeated.
While the Prophet (pbuh) was distributing the booty, some people were given more than others.
There was one companion who was given 100 camels, and others just one. And some of the chiefs,
who are already rich, were given booty.
So one man came who was not given anything, swore that this division was unjust and that it is not
being done for the sake of Allah (swt), subhan Allah. He was accusing the Prophet (pbuh) of these
two things. He did not say it directly to the Prophet (pbuh) but to the people in general.
Then one man got angry and said I will inform the Messenger (pbuh). The Messenger (pbuh) said
who will be just if Allah (swt) is not just and His messenger are not just? Subhan Allah.
Page 26

So the Messenger (pbuh) wants his impression to be corrected in front of the people. Then the
Messenger (pbuh) said may Allah (swt) be merciful on Moses (as) who was hurt as well and was
patient. Banu Israel even accused Moses (as) of very personal matters and he remained patient.
The Messenger (pbuh) distributed the way he did because there were people who were inclined to
Islam, and the ones who are higher in faith, it should not affect them if they receive worldly things
or not, subhan Allah.
Incident:
In another incident, there was gold that was distributed to only four people. One of the companions
of the Prophet (pbuh) said we have more rights to take that gold than those four. The Prophet
(pbuh) said do you not trust me? You trusted me with a great message and revelation, but now with
gold you do not trust me? Subhan Allah.
Another man came and said to the Prophet (pbuh), have taqwa of Allah! He said, if I do not have
taqwa, then who else will have taqwa? Subhan Allah.
Then Khalid bin Walid (ra) came and said I will cut his head for saying this. The Messenger (pbuh)
said no, because that man is praying, subhan Allah. And this shows you how much the Messenger
(pbuh) pardoned. Then Khalid bin Walid (ra) said so many people are praying with their tongues, but
not with heart. The Prophet (pbuh) said, I am not commanded to open the hearts of the people and
see if there is sincerity. I just take what is apparent. You can see that the Prophet (pbuh) is not
taking it personally, subhan Allah.
Incident:
The Prophet (pbuh) was wearing a thick gown, and a bedouin from the back, and grabbed the collar
of the Prophet (pbuh) to the point that a red mark can be seen on his neck. The bedouin said, give
me from the wealth of Allah (swt) that you have! The Prophet (pbuh) smiled and laughed and said to
give him money. He didnt bother asking why do you want the money because he knows this is the
style of that man, he doesnt know better.
Forbearance is the manners of the messengers (
) Examples from the Quran
Ibrahim (as)
Surah At Tawbah 114: (

( ) And Ibrhms (Abraham) invoking (of Allh) for his fathers forgiveness was only
because of a promise he [Ibrhm (Abraham)] had made to him (his father). But when it became
clear to him [Ibrhm (Abraham)] that he (his father) is an enemy of Allh, he dissociated himself
from him. Verily Ibrhm (Abraham) was Awwah (one who invokes Allh with humility, glorifies Him
and remembers Him much) and was forbearing.)
o Ibrahim (as) was a believer though his entire surroundings and father were idol
worshippers, subhan Allah. Ibrahim (as) was haneefan ( )he was away from shirk.
His fathers work was to create idols and sell it to others. Ibrahim (as) grew up in a
household of mushrikeen, but that does not stop the power of Allah (swt) to nurture
Ibrahim (as) and not only become a muwahid, but the father of the prophets, subhan
Allah. We should deal with a person accordingly, dont say this family is like this, so the
Page 27

children must be the same. And vice versa, sometimes the entire family is good, but one
child is not, subhan Allah.
o ( ) He asking was forgiveness for his father
Azar because it is a promise he made to his father.
) But when it became clear that his father was an enemy to
o (
Allah (swt), then he freed himself from him. It was clear that his father was a mushrik.
Ibrahim (as) was very dutiful to his father, and people might say if he freed himself from
his father, then he might not have show patience. But this is not true because it is
affirmed in the end of the ayah, that Allah (swt) said that Ibrahim (as) was haleem.
o ( ) ( ) means making so much duaa and remembering Allah (swt) and
Ibrahim (as) is especially making duaa for those who are bad to him, subhan Allah. And
this shows a lot of forbearance. So this gives a lot of console for those who are with
families that are disbelievers. As long as you are alive and they are alive, you need to be
forbearing and asking for guidance for them.

Surah Maryam 46 - 48: ( ) (
)(
) ( )
(He (the father) said: "Do you reject my gods, O Ibrhim (Abraham)? If you stop not (this), I will
indeed stone you. So get away from me safely (before I punish you)." (46) Ibrhim (Abraham) said:
"Peace be on you! I will ask Forgiveness of my Lord for you. Verily! He is unto me, Ever Most
Gracious. (47) "And I shall turn away from you and from those whom you invoke besides Allh. And I
shall call upon my Lord; and I hope that I shall not be unblest in my invocation to my Lord." (48))
o Ibrahims father took such honor with his gods, he even called them ( ) my gods,
subhan Allah. Notice after being threatened to be punished my his father, look at the
response of Ibrahim (as).
o (
) : He will seek forgiveness for his father and it is
immediately, because it is () , the seen is attached so it is quickly, subhan Allah.
In Surah Yusuf, Yaqoub (as) says he will seek forgiveness for his sons, but he said (
), ( )means in the distant future. Imagine Ibrahim (as) is dealing with his father
who is a disbeliever and Yaqoub (as) is dealing with his sons who are believers though
notice the forbearance of Ibrahim (as) that he immediately seeked forgiveness for his
disbelieving father, subhan Allah. And Ibrahim (as) said His Rabb is Most Generous, He
will give me.
o You can be forbearing, but if something is wrong, you need to say it so that you do not
show that you agree with it. It can be a thin line, for example a person is not performing
an obligation, you can be forbearing, but tell them in a nice way that you do not agree
with it. Also, sometimes even our gestures can show that we are looking down on
someone for doing something wrong, and that is not being forbearing, subhan Allah.
o Our problem is that we get upset about small things the duniya, but not for the akhira.
We miss our salat, and we do not get angry at ourselves, but for the little duniya things
we get upset, subhan Allah.
o ( ) : This is like saying for you is your deen and for me is your
deen () .
Page 28

o (
) : nd
This is mentioned a 2 time in Surah Maryam, the
first time with Zachariah (as). And this means that I will never be upset and will always
continue making duaa. So making duaa is a way out for someone who is forbearing. A
person who is in a trial and is not reacting, then all he can do is make duaa to Allah
(swt).
Forbearance of Ibad Ar Rahman The Slaves of the Most

Merciful
Surah Al Furqan 63: (
( ) And the
(faithful) slaves of the Most Gracious (Allh) are those who walk on the earth in humility and
sedateness, and when the foolish address them (with bad words) they reply back with mild words of
gentleness.)
o ( ) : They walk on the earth gently and humbly. They
do not even want to hurt the ants while walking, subhan Allah. Imagine if they are
gentle with the earth, how are they with the people? Subhan Allah.
o ( ) : As they are walking tranquil, the ignorant come and start to speak to
them. Someone who is ignorant says words that are imbalanced. So if someone reacts
badly, it doesnt mean I want to react as well you dont want to join the club.
Someone who does not have knowledge about Allah (swt) is ignorant, and the more you
know about Allah (swt), the more you take yourself out of ignorance, subhan Allah.
o () : the more ignorant a person is that approaches them, the more ibad Ar
Rahman will increase in forbearance, subhan Allah.
Anger destroys forbearance ( )

An angry person cannot be forbearing, an angry person cannot make dawah. People think that an
angry person is needed to be a daee because he can take hold of the people, this is wrong. He will
spoil the dawah and drive the people away.
Anger and dawah cannot go together you cannot even make dawah at home while being angry.
No one will take you seriously, and they will say maybe you need more dawah, subhan Allah.
If a person is angry, he cannot be wise in his dawah and desire will control him. Anger is from the
shaitan, and when people get angry, it is from desire. When you get angry, it shows that you are not
doing it for Allah (swt) you are not sincere.
Some people might say I am an angry person, it is in my blood. So what is the solution?
Remedy for Anger ( )
Page 29

Prevention (): you need to solve the problem before anger takes place. Prevention is always
better than the cure. So how can I prevent getting angry? Solve the sicknesses in the heart. We are
angry either because of jealousy, pride, arrogance (I dont want people to put me down), greedy,
possessive, dispraised joking. We need to purify our hearts, focus on purifying your heart with the
Quran and Sunnah, learning about the names of Allah (swt) and you will notice as you increase in
knowledge, you will start to see you become calmer and less angry in the long-run. It is important to
focus on yourself. The more we are looking down, meaning looking at the duniya, and making our
vision limited, then we will quickly get angry at things, someone is late and we get angry. And when
you look up, these small things wont bother you. If you want to know what is the level of your
faith, check your anger level, subhan Allah. If a small thing is irritating you, then check yourself. We
are not in this life to change people. You get tired by being angry and others dont get tired, so why
hurt yourself? As you change yourself, situations that used to bother you before, will not bother you
anymore. You need to upgrade yourself, you need to make yourself far from the problem with faith.
May Allah (swt) protect us from ourselves. Ameen.
When it occurs () : what to do to suppress your anger?
o Seek refuge in Allah (swt) from the shaitan () : as you are starting to get
angry. You feel the heat inside, your heart is pumping, and your mind is empty because
the anger overcomes the mind. The mind gives you the balance to the heart. It is normal
to feel like this because that is a reaction to anger, but we need to remember to seek
refuge from the shaitan.
Surah Al Araf 200: (

( ) And if an evil
whisper comes to you from Shaitn (Satan) then seek refuge with Allh. Verily,
He is All-Hearer, All-Knower)
(
)means the shaitan will push your buttons, and you need to say (
) I seek refuge in Allah from the accursed shaitan. This is a
worship, so you need to feel desperate and attached to Allah (swt) in your
heart. Allah (swt) knows what you say and feel in your heart. Allah (swt) is the
All-Hearer and All-Knower of your heart.
There were two people insulting each other during the time of Prophet (pbuh),
and one of the mens faces became red. Imagine when you are 3rd person
watching, if you come and tell them to say () , they will get
even more angry. You cannot advise someone who is angry, especially if you tell
them to have taqwa of Allah. You are afraid they might say something bad
about Allah (swt). So the Prophet (pbuh) said I know a word that if said it will
stop the anger () .
There are two types of shayateen: (1) Those who cannot be seen, like the jinn,
so you say (( ) 2) Those that can be seen, human jinn,
which are humans following the commands of the shaitan. Thats why dont say
youre a shaitan to your child. Human jinn will discourage you when you are
doing good, they will put you down, and they will encourage you towards sins
and disobedience. And they are upset when you do good deeds. You just have
to leave them and pardon them. If you have to say something, say something
Page 30

good. The human jinn are the awliya of the shaitan, they are followers of the
shaitan, but you should be good, because they might repent, subhan Allah.
There was a story of the Jew who was putting dirt in front of the Prophet (pbuh)
house every day, and the Prophet (pbuh) never said anything. Until one day
there was no dirt in the house, so the Prophet (pbuh) asked where is he, so he
found out that he was sick, and went to go visit him. Then the man embraced
Islam, subhan Allah.
o Make wudu (): make full wudhu, not just washing the face.
Hadith: ( "
( ) My father told me on

the authority of my grandfather Atiyyah who reported the Messenger of Allah
( )as saying: Anger comes from the devil, the devil was created of fire, and
fire is extinguished only with water; so when one of you becomes angry, he
should perform ablution.) Sunan Abi Dawud 4784
Look at the sequence of the hadith, it shows you that first anger is from the
shaitan, shaitain is created from fire, so you need to put it off the fire with
water, so make wudhu, subhan Allah.
o Change your position () : if you are standing, then sit, or move to another room.
o Know the virtues of suppressing the anger () : this comes with knowledge.
Give the excuse that maybe the person does not know, so dont get angry. You are able
to answer back, but you do not, and this is virtuous.
Third Pillar of Wisdom Tolerance ():
Hadith: ( "

"

)
(Ibn 'Abbas narrated that the Messenger of Allah said to the Ashajj 'Abdul-Qais: "Indeed there
are two traits in you that Allah loves: Forbearance, and deliberateness.") At Tirmidhi Book 27,
Hadith 2143
You can find that these two characteristics of forbearance and tolerance coming together, either
you are born with it and its part of your nature, or you can acquire it. Unlike knowledge which is
something that needs to be acquired, no one is born with complete knowledge, subhan Allah.
So if someone already had these two qualities and then acquires knowledge, it will be light upon
light, subhan Allah.
And dont think its difficult to have these qualities the goal is very near, dont think its far, but
you need to ask Allah (swt) for it, subhan Allah.
Linguistic definition of () ( ):
Verify (): before you believe and spread, you need to verify. Some people go about wanting
to spread news as if they are a first to do it, and this shows self-desire.
Gentle (): how you receive or spread knowledge is very gentle, the way you handle matters

are also gentle. Hadtih: (
" .
Page 31

" ( ) My father said to him (the Prophet): Show me what is on your

back, for I am a physician. He (the Prophet) said: You are only a soother. Its physician is He Who
has credit it.) Sunan Abi Dawud 4207. Imagine, you would not like to have a doctor that is
rushing, because it is a matter of life in death. In the dawah, you also need to be gentle because
it is a matter of life and death of the hearts. You do not want to spoil their akhira, subhan Allah.
Take your time (): if something needs 10 days, then give it its time, dont rush it. Whatever
times is need, then dont rush it
Not hasty ()
Not lazy () : dont want to be so slow either that you dont do it.
That is why ( )is in the middle not too hasty or too slow either. And this is wisdom, because
everything is balanced.
If someone is hasty, then he will make foolish decisions. If he hears something that this person is
so and so, they will believe it. Or they get a hadith and they quickly broadcast it. If a daee does
not have ( )it will cause mischief. Imagine if they are told that this person does not like you, it
will then change their attitude. Or if being asked a question and you dont know, dont think
how can I not answer? If you dont know the answer or dont know how to advise, then you
dont need to advise or answer. We feel that we have to answer because it is ego, and what will
people think if I dont know? Surah Al Hujurat 13: ( ( ) Verily, the most

honourable of you with Allh is that (believer) who has At-Taqwa)
So the one with ( )is sensible.
The one who is hasty does not have a strong will. Imagine two daees, one with ( )and the
other (), who is hasty both are asked a question. The one with ( )will say I will get back
to you if they are not certain. The other one will answer immediately even if they cannot verify
it. But who has the stronger will? The first one with ( )and this indicates a stronger
personality. If you do not answer it, it does not mean you are not weak, but it means you are
strong to hold yourself. And we do not need to justify ourselves except in front of Allah (swt),
because He will judge us.
The tongue can quickly and easily move, but when you hold it, that is ().
Or you might hear some news, and you feel like telling it to everyone, and imagine the other
person with ( )heard the news as but does not say it, he would rather verify it. Who is
stronger? The one who holds himself. So it shows it is the opposite of what people think that the
stronger personality is the one who answers quickly.
The one who is ( )/ hasty cannot control his emotions he will quickly react, judge, speak,
etc.
There is another type of personality, which is the other extreme to be completely lazy, he does
not have the ability to push himself, he does not have determination. He might hear news
related to him, and not even bother with it.
For example, the incident of Aishah (ra) and her honor. The reaction of the Prophet (pbuh) was
(), he did not react immediately, and he did not just not bother and say I trust my wife,
whatever people say it doesnt matter, because he is a prophet and it would hold consequences
among the community. So he was in the middle, waiting to verify until the verification came,
subhan Allah.
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Tolerance (): taking things in a balanced way, not too hasty or too slow. Anything that you are hasty
about in life will not make you reach. For example, you want someone from your family to be guided,
and you just tell them everything and are hasty in seeing the result. Or another example of someone
wanting to finish the Quran, and they are always under stress because they just want to finish. And you
will find they will have lots of mistakes along the way, which just gives a feeling of just wanting to give
up in the end.
a. Faults lead to discouragement: that is why it is better to do things you like, because you
will be able to do it with ihsan, and that will give you energy. Allah (swt) created the
heavens and the earth in six days, though He could have created it in the blink of an eye,
just Be and it is. But it shows you the wisdom behind everything. Same as a human, a
human is not created in the blink of an eye, but in stages. And with stages, it shows you
the wisdom behind the creation, subhan Allah. We dont have the power to have
everything in the blink of an eye, but we want everything hasty. Because now we are
getting used to have everything so quickly, we no longer have patience our fuse is
getting short. Being hasty will also lead to making so many mistakes and this will lead to
discouragement and confusion.
b. Whoever is hasty in getting something before its time, then he will be punished by being
deprived from it () : a persons heart is feeling restless,
thinking why dont I have this, why is he not getting married, why is she not getting
children, why arent we moving to a new house, etc. Just now that anything you get is
the time that is proper for you, Allah (swt) will give you things in its proper time and that
is wisdom. And when you believe in Allahs wisdom, this will make you wise. You cannot
get the chickens before they are hatched. For example, you find that nowadays many
teenagers are getting engaged in illicit relationships for their pleasure, but this is not the
right time for them. And you will find that if a person was engaged in a relationship, and
even if they get married, they will find that they are deprived from enjoying the
marriage. In the dawah, if you are hasty in making it, then you will be deprived of the
fruits. Dont be hasty in any decrees in your life. You cannot be hasty with knowledge,
when you are not hasty, then it will last a lifetime.
Dislike of hastiness in the Quran:

Surah Al Qiyamah 16-17: ()( ) ( ( ) Move not your

tongue concerning (the Qur'n, O Muhammad SAW) to make haste therewith. (16) It is for Us to
collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur'n), (17))
o When Jibreel (as) was revealing the Quran to the Prophet (pbuh), Allah (swt) told him
dont say the words while its being recited to you. Imagine the ayat are being said to
him only once from Jibreel. Imagine if someone is talking, and you are talking at the
same time then you will not learn it. And Allah (swt) is telling him dont be hasty with
the Quran. And then Allah (swt) gave console to the Prophet (pbuh) that it is upon Allah
(swt) to gather it in his heart, so dont worry, subhan Allah.
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Surah Ta Ha 114: (

( ) Then
High above all be Allh, the True King. And be not in haste (O Muhammad SAW) with the Qur'n
before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.")
o The Prophet (pbuh) was hasty and that will not increase us in knowledge, but what will
increase you in knowledge make duaa, subhan Allah. Instead of worrying and having
tension, just make duaa to Allah (swt). We need to deal with Allah (swt) firmly, do not
deal with doubts with Allah (swt) or that He is not able, istaghfar Allah. Allah (swt) can
change the entire universe.
o Allah is High above all, and He is the True King because no one else can do this.
o When a person is hasty, then they will be tense and it can affect the of those around
him, and you will find even more delays will take place.
Surah Al Hujurat 6: ( ( ) O
you who believe! If a Fasiq (liar evil person) comes to you with any news, verify it, lest you should
harm people in ignorance, and afterwards you become regretful for what you have done.)
o This is addressing the believers, which is a command to them. If a fasiq comes,
meaning someone who appears unrighteous. We dont know what is in peoples hearts,
but just from the outer appearance. And if they come with big news, one extreme is to
completely reject his words and the other extreme is to immediately take and believe
the news without verifying the moderation is ( )which is to verify and make it clear
this is the attitude of the believer. And Surah Al Hujuarat is showing that conflict can
even take place amongst the believers because of course the shaitan will target the
believers.
o If you dont verify, then by your ignorance, it can harm others and then you will regret it.
That is why when you have hikmah, then you will not regret. But when you dont have
hikmah, then you will regret. Dont judge, but verify. The worst feeling is to admit that
you did something wrong out of haste.
o Even for a daee, it is the worst thing to do things in haste, and dont be hasty in praising
or dispraising others because you dont know until you see it for yourself.
Surah An Nisa 94: (

( ) O you
who believe! When you go (to fight) in the Cause of Allh, verify (the truth), and say not to anyone
who greets you (by embracing Islm): "You are not a believer"; seeking the perishable goods of the
worldly life. There are much more profits and booties with Allh. Even as he is now, so were you
yourselves before till Allh conferred on you His Favours (i.e. guided you to Islm), therefore, be
cautious in discrimination. Allh is Ever WellAware of what you do.)
o There was a battle between the believer and disbelievers, and one of the disbelievers
said the shahada, but the believer killed him. Then they told the Prophet (pbuh) about
this, and he asked why did you do it? He said he just said the shahada out of protection.
Then the Prophet (pbuh) kept repeating Did you kill him after he said ( ?) Did
you open his heart and see that he believed?. The man felt so bad.
o We do not know what is in peoples hearts and our problem is that we are dealing with
people by judging them. We need to deal with people with what they are showing us. If
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they tell you they love you, take it like that, dont say they meant something else. For
example, in marriages, if a wife gets gifts all of sudden from her husband, she will start
to think he might have done something bad, etc. Or if the kids are being extra nice, then
they are up to something, subhan Allah.
The Prophet (pbuh) nurtures/teaches the Companions

about () ( ):
Each of the companions had a different way of spreading the deen, there were those who were
merchants, traders, those who were knowledgeable, and even those who were in battle.
The Prophet (pbuh) especially told those who were fighting, that they cannot be hasty, they
have to do three things:
o Tell them about Islam. If they accept Islam, and they are a minority there, then they
should do hijrah, meaning go to Madinah, where they will accommodate them.
o If they refuse Islam, then they need to pay the jizyah, which is an amount to give in
order to guarantee that the Muslim country will protect them.
o If they refuse Islam and the jizyah, then there is a confrontation, so they do not just
jump straight into it.
( )while attending the prayer ( ) :
A caller to Islam has to be patient with the people, because you want to attract them, not repel
them. A caller to Islam is a caller to paradise, so you need to have ().
The prayer is the most important, because anyone who leaves it needs to repent.
If a person hears the iqamah, you see most people are running to catch the prayer. But in the
hadith: ( :
( ) Abu Hurairah (May Allah be pleased with him)
reported: I heard the Messenger of Allah ( )saying, "When the Iqamah are pronounced, do
not come to it running, you should walk calmly with tranquility to join the congregation. Then
join in what you catch for and complete what you miss." [Al-Bukhari and Muslim].)
If you are running and you catch the salat, then you are going contrary to the sunnah. But if you
are walking and you miss the salat, then at least you are following the sunnah. And then you will
have tranquility, meaning you will not be stressed, and then you can be balanced and wise in
your prayer. subhan Allah. How can you gather your thoughts and pray if you are rushing and
stressed?
Imagine in other situations, while driving and you see a yellow light. People drive fast to make it,
or you run to catch an elevator, or to class, etc. If you see a person running, do they appear
wise? No.
We are even talking about ( )in walking, subhan Allah.
Even the Prophet (pbuh) told the companions to not stand after hearing the iqamah if he is still
not there, showing do not look like you want to rush the prayer by all standing before the imam
is there.
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( )of Suleiman (as) ( ) :

Suleiman (as) was a king and prophet. He was given the ability to control the wind, the jinn, he
had armies of humans, jinn, birds. And he would arrange them in straight lines, seeing all of
them, and it is not acceptable if one is missing.
Surah An Naml 20-21: ( ) (

)( ( ) He inspected the birds, and said: "What is the matter that I see
not the hoopoe? Or is he among the absentees? (20) "I will surely punish him with a severe
torment, or slaughter him, unless he brings me a clear reason." (21))
o Suleiman (as) needs to be firm to show others to follow the rules. And Suleiman (as)
mentioned the punishment and killing in order to be firm, but at the same time, he had
( )by saying if the bird has a great proof, then let him bring it forth. And imagine with
his great kingdom and power, he is still listening to a small bird, subhan Allah. And this
made them united, and this brings goodness because he dealt with wisdom. And the
evidence that was given to him was that he, a bird, could not imagine humans
worshipping the sun, subhan Allah.
o Imagine someone with authority and has ( )then he will be wise, he does not take
things hasty.
o Do not underestimate anyone who is young if they tell you things, of course you need to
verify first, but there is goodness that can come out of it. For example, they might tell
you about things that are happening in the house that you are not aware of.
( )in the heart ( ) :
We have spoken about ( )in speech, in actions, and now there is ( )in the heart, subhan
Allah. We are so fast to make judgments in our minds, that a movie start to plays in our head,
and were directing it, subhan Allah.
In the speech: there can be so much interruption especially in the dawah, a teacher can be
speaking and others are completing her sentences or giving their feedback without being asked.
This does not show (). We need to answer only when asked.
In the actions: there are those who are rushing for food, for example during the hajj.
Also, when we hear something in a lecture, we should not be thinking that these words should
be directed to so and so, or I wish this person was here to hear this, or I will take these words
and tell it to someone. If you are hearing something in a lecture, it means it is directed to YOU. It
means you are listening to it now because you need it, subhan Allah.
In the heart:
o Passing thoughts (): we can have a thought that comes into our mind and it can
affect us to make wrong judgments. Peoples hearts can be corrupted because of
thoughts. Our problem is that any thought comes and we take it without verifying it.
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o Perceptions (): We start to imagine things. If he doesnt answer my call, then he

has someone else, etc. These are things that make us sad because we are hasty in the
heart. When we take things slowly, then it gives us clarity.
o Feelings (): This will then affect your feelings. You will start to feel sad and have
self-pity just because of a thought without any proof. And any thoughts that are bad are
from the shaitan. Any good thoughts are from the angels, but we do not see it because
we focus on the bad thoughts, subhan Allah. In the end you will be emotionally drained
because there is no ( )when taking things.
o Judgment (): when it affects your feelings, then it will affect your judgment. One
time she didnt say salam, and another time, then you start to build on these thoughts,
then this will happen, and it will affect your feelings, and you will feel very down and
sad. And when it affects your feelings, then we will judge and say she is bad, subhan
Allah. And if this is already in the heart, then it will flow to the tongue, and we will end
up saying wrong things, subhan Allah.
So if you dont want to be hasty in the heart, then you need to stop the thoughts immediately.
When we are not busy, we start thinking. Even while driving, do not entertain yourself with your
thoughts. Even when doing duniya things, be busy with remembering Allah (swt), remember His
greatness, paradise, etc. If your mind is not busy with good, then it will be busy with bad. An
empty mind is a devils workshop.
( ) And follow
Surah Al Israa 36: (
not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily!
The hearing, and the sight, and the heart, of each of those one will be questioned (by Allh).)
o Dont say anything or hear anything or have a thought in your heart without verifying it.
The greatest struggle is to stop your heart from thinking bad especially when you do not
have any evidence. There is no evidence to your thoughts. Most of our judgement is
because of illusions in our mind. These are things that spoil relationships with others,
when we have thoughts and doubts about others.
Human nature is to be hasty ( ) :
What makes it challenging, is that it is in our nature.
Surah Al Anbiya 37: (( ) Man is created of haste)
o As if to say that hastiness is a component of your creation, subhan Allah.
You as a human, who has faults, is getting a chance to go to paradise. Dont say you want to be
like the birds or the fish because they do not have a chance to go to paradise. You are not born
perfect, and with hastiness, you cannot go to paradise. You need to go against your nature of
being hasty, because being hasty will make you down. When you go contrary to your nature of
hastiness, then it will bring you up and make you balanced.
What are the reasons for hastiness?
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Not looking at the consequence of being hasty () : for example you lose
something and you think someone stole it, but in your mind you should put in your thoughts
something good, like you just misplaced it. And in the end you feel bad when you end up finding
that they didnt take anything, and in the end that is (), wronging someone. If we are hasty in
our prayers, then it will not be acceptable. Or someone is speeding on the road, the
consequence is he will either hurt himself or others.
Shaitan is the main reason behind hastiness () : he will make you to misjudge
others, or he will make you want to rush your prayers, so you see the shaitan is working in
different areas. Divorces happening so quickly. The shaitan wants you to slip and rush so that
your heart is not in peace.
o Hastiness can be both a dispraised attribute and praised attribute. Dispraised attribute
in matters of the duniya, hasty while performing the worship itself, and judging others.
When is hastiness praised?

Hadith: ( " ( )Narrated Sa'd: The
Prophet ( )said: There is hesitation in everything except in the actions of the next world.)
Sunan Abi Dawud 4810 - Sahih (Al-Albani).
Examples of hastiness that is praised:
o To make repentance: when you do something bad, and you feel a burn in your hurt, you
need to make tawbah and istighfar immediately, because if you are not hasty in making
that repentance, then that feeling will go away, subhan Allah.
o Surah Ta Ha 84: (
( ) and I hastened to You, O my Lord, that You might
be pleased.)
While in worship do not rush, for example while praying or reading the Quran.
But you want to rush towards the good deeds. Because if you dont, then either
your feelings will go away to do it, or you wont have time to do it the next time,
or the opportunity will go away, subhan Allah. Sometimes a poor person might
come up to you asking for money, dont say I need ( )there. Even if you dont
want to give, give one dirham, or even a kind word. Dont think if I give now,
then so many others will ask.
Or if a thought comes to you to visit a sick person or call them, then do it,
because if you dont, you wont end up doing it. Any deed for the akhira you will
not regret.
o Surah Al Anbiya 90: ( ( ) Verily, they used to hasten on to do good
deeds)
They are hasty towards the good deeds, any opportunity comes, they take it and
do it.
o Surah Al E Imran 133: (
( ) And march
forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as
are the heavens and the earth)
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Hasty to forgiveness, sometimes we have a thought to ask for forgiveness, but

we delay it, we should seek forgiveness straight away. And a paradise as wide as
the heavens, meaning we need to take the means to make us to reach to
paradise, and there are so many means to get there.
( ) So hasten towards all that is good)
o Hadith: ( "

) Jami At Tirmidhi Book 27, Hadith 2141
No one can be a prophet now, but these are some parts of the 24 parts of
prophethood.
Tidy in appearance ( ) : all of the messengers were neat in
appearance. They were not messy. It is up to you to make the effort to
look neat and proper.
Another way of saying () ( ): anyone who is rushing in their
appearance does not have ().
Moderation () : not too fast, not too slow in conversation, walk,
doing anything, money, thinking, in all actions etc.
o And if you look at the sequence of these matters, it begins with
what is easy to begin with, to take care of your appearance. And
this shows you wisdom when doing things in their proper order.
o We should be hasty in doing the things that Allah (swt) loves.
Chapter: Ways to Gain Wisdom ( ) :
Wisdom is a favor, gift, and bounty from Allah (swt) that He grants to whom He wills, we need
to believe this. We have to know that it is associated with the Will of Allah, meaning He is the
All-Knowing and All-Wise when granting wisdom to someone.
Wisdom is not something that you gain in a day it is something you have to struggle for. You
need to see how the messengers were taught wisdom. For example, can a doctor be a doctor
with theory alone? No, he needs practice. He has to go to a hospital, be trained under the
guardianship of another doctor. So imagine you want people to reach paradise, but you need
wisdom in your dawah in what to say, which ayah, hadith, etc. So your role models are the
Prophets and Messengers, because they are the best doctors of the hearts.
The slave of Allah (swt) will not be wise unless he follows the way of the messengers and
prophets. The stories of the prophets and messengers will help all, whether child, mother, so
what about a daee? Subhan Allah. When you read the stories of prophets and messengers, read
it as a daee to Allah (swt), and you will see it differently, subhan Allah.

)
(He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted
abundant good. But none remember (will receive admonition) except men of understanding.)
o () : is to give smoothly and with ease, unlike ()

o ( ) : whoever is granted hikmah, then they will have
abundant good. Allah (swt) described that the delights of the duniya are (), little. So
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to have hikmah, wisdom, is better than the delights of the duniya because wisdom is
abundant good, subhan Allah. For example, someone who is rich and is not wise, then
he will lose his money and even use it to sin. Whereas someone who is wise, whatever
he touches and says, he will get a reward, and this is better than the duniya, subhan
Allah. There are some people who look at things and they get a sin for it and some will
look at things and they will get a reward, subhan Allah. With hikma, you can benefit with
your time, money, life everything is business for the akhira, always sending things back
to the original home in the hereafter.
Whoever is granted wisdom:
o Then he is taken out from the darkness of ignorance to the light of guidance (
) . Someone who does not have wisdom, then he will be in
darkness. For example, not knowing what to do with his money, saying whatever he
wants, etc. But someone who is wise, he measures everything and wants it on target,
then of course he will be in light.
o Then he is taken out from diversion in speech and actions to hitting the target (
) : a person who does not have wisdom, then he will
just say and do things without thinking, but someone with wisdom, he will say and do
things on target. For example, he will speak to the people in a way to invite them, not
scare them away. You will not be accountable if you dont say anything, but you will be
accountable if you say something.
First Requirement: The Wise Way/Attitude (

) :
The meaning of (): is a persons attitude, way in life, where he is going, and in which
direction () . Your attitude, way in life comes as a result of your
().
The meaning of (): is the condition of the nafs that is built in you, for example someone
born with patience or forbearance. The character that is built in you will produce actions from
you, whether good or bad. And this character that is in you will come forth without thinking
about, this is important to note. You do not need to think to smile or not, or be patient or not,
subhan Allah. By default this character appears without thinking about it, it is an involuntary
action of yours. () .
In the parable of the tree in Surah Ibrahim, your roots and trunk are your worship, but the fruits
are your (). And this is what the people will appreciate and taste. It doesnt matter to
them if your worship is perfect, but your behavior is bad, because they only taste the fruits
which are your manners, not the trunk, which is the worship.
Be observant in finding what ( )are built in you, and be truthful in asking Allah (swt) to
discover these characteristics.
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Types of ():
Natural (): someone who is naturally patient or forbearing for example, they do not have to
struggle to have it. Similarly a person can naturally be angry. Most of our ( )are not natural.
Adopted as a result of practice () : for example, you need to think in order
to be patient. And then with so much practice, patience will come to you without thinking that it
becomes a part of your (). Allah (swt) nurtures you to adopt good characters without even
knowing about these good characters. Everybody is a test for us, but we do not understand why
they are testing us, but the most important quality to have is patience. Because we do not have
time to analyze what is the wisdom behind the test when we are right there facing it, so the
most immediate and important quality to have is patience. Surah Al Furqan 20: (

( ) And We have made some of you as a trial for others: will you have patience?).
Sometimes people even get tested in the roads, and they have to be patient. Victory comes with
patience. In order to have forbearance, you need to practice forbearance. Allah is Ar Rabb, He is
nurturing you in order to elevate you, either to remove a bad character within you, or to make
good characters a part of your nature, subhan Allah. We end up failing our tests because we
didnt know what we are going through, but when we realize it, then we can be elevated faster.
The Messengers were being nurtured by being shepherds, they are nurtured with sheep before
the people, subhan Allah. The characters of your spouse, children, parents, friends, all the
people you meet are what you need in order to be elevated. So we need patience in order to
reach, subhan Allah.
o When you have ( )within you, then it becomes your (). Sometimes when you
are with a certain group then you need to react a certain way, and with another group,
another way. And this becomes too much to handle because there are so many people,
so instead you should have ( ) in which you are balanced, and then your ()
will suit everybody that is when you are ().
o ( )is the outer look of your ( )and a symbol of it.
o How will people know about your ( ?)By your attitude. Your ( )are within you,
but they will learn about you by your attitude, which is outer. For example, if a person
comes and screams at you, they will know your attitude by the way you react. Are you
patient? That is why you cannot fool anyone with your body language.
Ways / Attitudes to gain wisdom ( ) :

Having a role model () : have a role model for the way you talk, act, react. The
role model has to be wise and a leader, and our role model who went through all situations, and
was good inside and outside the house is the Prophet (pbuh). The Prophet (pbuh) did not speak
with desire. If we take others, they might be role models in one area, but not another. And we
have to thank Allah (swt) that He conceals our sins. The Prophet (pbuh) is the best role model
because he went through all situations, we cannot take Eisa (as) as a role model since he did not
have children, we cannot take Suleiman and Dawud (as) as role models because they have never
Page 41

experienced poverty. When you take the Prophet (pbuh) as a role model, you will be wise
because he did everything with wisdom. The way he walked, the way he spoke, etc. Surah Al
Qalam 4: ( ( ) And verily, you (O Muhammad SAW) are on an exalted (standard
of) character)
o The Prophet (pbuh) was just, but did that mean everyone was happy with him? No. Why
did people reject him? Was it because he wasnt wise or not making sense? No, but
because of arrogance. When you have a good balanced attitude, and people dont like
it, it means there is a problem with them, a sickness in their heart, dont change your
self.
o The Prophet (pbuh) was grabbed by a Bedouin and he smiled at him, would we be able
to react the same way? And his reaction was the best because it was wise.
o Surah Al Anam 33: (
)
(We know indeed the grief which their words cause you (O Muhammad SAW): it is not
you that they deny, but it is the Verses (the Qur'n) of Allh that the Zlimn
(polytheists and wrongdoers) deny.)
Allah (swt) is addressing the Prophet (pbuh) - if you see people are rejecting
you, remember that you are inspired by Allah (swt). Dont take it personally
they are actually ungrateful to the signs of Allah (swt). Even before his
prophethood, the people knew that he was the most honest and would not lie.
o Once the Prophet (pbuh) called on the people, and before he would give them his
message, he asked them, if I were to tell you there is an army of horses behind the
mountain, would you believe me? They said yes. So he got the guarantee from them
that he would not lie. So then he told them that I am warner to you of a great
punishment, they turned away and did not believe him, subhan Allah.
o Aishah (ra) said that the Prophets (pbuh) character was the Quran.
So you can also take the Quran as a source, and imagine the Quran is not
crooked and straight, so of course you will have wisdom. Though Allah (swt)
could have revealed the Quran without the Prophet (pbuh), but you get to see it
being applied through a human, the Prophet (pbuh). That is why it is important
to know the Seerah of the Mohammed (pbuh) and to see the wisdom in it.
Principles to attain wisdom () : Examples from the Quran

o Surah An Nahl 90: (

( ) Verily, Allh enjoins Al-Adl (i.e. justice and worshipping none but

Allh Alone - Islmic Monotheism) and Al-Ihsn [i.e. to be patient in performing your
duties to Allh, totally for Allh's sake and in accordance with the Sunnah (legal ways) of
the Prophet SAW in a perfect manner], and giving (help) to kith and kin[] (i.e. all that
Allh has ordered you to give them e.g., wealth, visiting, looking after them, or any
other kind of help): and forbids Al-Fahsh' (i.e all evil deeds, e.g. illegal sexual acts,
disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life
without right), and Al-Munkar (i.e all that is prohibited by Islmic law: polytheism of
every kind, disbelief and every kind of evil deeds), and Al-Baghy (i.e. all kinds of
oppression), He admonishes you, that you may take heed.)
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Allah (swt) commands us to three things and forbids us to three things in this
aya. The scholars said these commands and prohibitions cover all commands
and prohibitions in general, subhan Allah.
The name Allah is being mentioned which includes all of His names and
attributes. And the verb tense is present to show constancy, that it is valid all
the time. For the commands, it is being used with ( )to show attachment and
for the prohibitions ( )is being used to show that it is something that needs to
be jumped over, subhan Allah.
Commands: When Allah (swt) commands it means its something you need to
do. Keep in mind the definition and pillars of wisdom while looking at these
demands.
Justice () : when you think of justice, the visual image you get are
the scales, and you see them as balanced. And this is related to wisdom
because you need to measure your words, actions they need to be
balanced. The pillar of beneficial knowledge needs to be balanced. And
you cannot be balanced if you dont have forbearance and (). ( )is
() , to give each his rights, and this is wisdom. We have to go
back to being balanced because you need to be just and fair. Three
types of justice () :
o Just with yourself () : if you want to be balanced within
yourself, look at Surah Ash Shams 9-10 ( ) (
)( ( ) Indeed he succeeds who purifies his ownself (i.e.
obeys and performs all that Allh ordered, by following the true
Faith of Islmic Monotheism and by doing righteous good
deeds). (9) And indeed he fails who corrupts his ownself (i.e.
disobeys what Allh has ordered by rejecting the true Faith of
Islmic Monotheism or by following polytheism or by doing
every kind of evil wicked deeds) (10)), we need to purify
ourselves () . How?
Stop yourself from destroying yourself (
): its not balanced when you say everything, the
balance is to stop from saying anything bad. What can
destroy yourself? Self-pity, thinking about the past,
worrying about the future it is eating your time.
Attachments to others besides Allah (swt). Being angry,
thinking bad about others and jumping to conclusions,
and bad companions. When you think good, that is
balance. When you see the ingredients of justice, it goes
back to the pillars of wisdom, it needs beneficial
knowledge, forbearance and (), subhan Allah.
Obliged to do good () : that is why you
have to force yourself, and not others. Because if you
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force someone, then they will either reject it, or they

will come but they dont want to, thats hypocrisy. Your
behavior can say a lot without having to give a lecture.
o Just in worshipping Allah (swt) () : Allah (swt)
commands everyone to worship Him alone and that is justice
for all. And whatever Allah (swt) commands you, it is just. For
example, there are those who like to memorize the Quran, but
it should be for Allah (swt), not for their desire. (
) You need to put the rights of Allah (swt) before your
desires. The more you know about Allah (swt), the more
repentance you need for your shortcomings in worship and for
wasting your time. It is more than just repenting for sins,
subhan Allah. You should worship to get the pleasure and
satisfaction of Allah (swt), not for yourself.
o Just with the creation () : What does it mean to be just
with the people? It means to be balanced with the people.
What makes us imbalanced with the people? Our desires. With
desire, we became a slave to our desires, but with Islam and
submission, you are freeing yourself from the slavery of
yourself, subhan Allah. If you are following your desire, then
you have become a slave to yourself. Examples of imbalance
include showing too much attachment to others, (), anger,
etc. When you start to follow your desires, then your nafs
become persistent in evil () . All of us are a trial
for others, but what is the solution for all types patience. And
what causes people to be impatient? Desire. So how can you be
just with the people?
Patience (): When you are patient, you are
suppressing your desire. And Allah (swt) promised you
that with patience comes victory, and victory means
you will be just and act wisely, subhan Allah. Part of
( ) And know that
longer hadith: (
victory comes with patience) Hadith Nawawi 19
victory means you will say things that hit the target.
Everyones measure of patience is different. For
example, some people get irritated with something, and
for others not, and vice versa. So you will be tested with
your patience in your points of weakness. We are being
tested with so many combinations of people, and to
make it easy, we deal with all in the same way with
patience. For example, husband and wife husbands
test paper is wife, wifes test paper is husband, and the
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answer to the test is patience. Dont look at other

peoples exam, dont say they need to be patient, they
need to do this, etc it is as if you are looking at their
exam paper and giving them the answer, subhan Allah.
We need to give people their rights: Even the servant of
the Prophet (pbuh) said the Prophet (pbuh) never once
said uff, and he never said, why did you do this, why
did you not do this, subhan Allah. And this shows that
everyone has their role, and if they dont fulfill it then
its their problem. And this is a servant that is being
paid, so what about us when we deal with each other,
and we are not paying each other, subhan Allah.
Dont harm others: anything that can harm a person we
need to avoid, be it words or actions.
Give them advice: If you they fail or do something
wrong, then you need to advise. And if you love
someone for the sake of Allah (swt), then you need to
accept that advice, because that is part of the
obligations of loving for the sake of Allah (swt). Loving
for the sake of Allah is very high and it is a form of
worship, and there are obligations attached to it that
is why you get tested with it. If you truly love for the
sake of Allah (swt) it has to be consistent. It cant be
that if they do this for me, I am fine with them, and if
they dont, then I am worse.

() : it has two meanings:
o To excel and perfect something, always making it better. To
perfect the deed itself, like dawah, Quran, house, etc
o Doing good to others, meaning you will benefit others.
( ) :
to give to close relatives. It is not wisdom if you do not
take care of your family / relatives. Anything that Allah (swt) mentions
there is wisdom behind it. The Prophet (pbuh) said: The best among you
are the best to his family, subhan Allah. People think about doing ihsan
to others, but they forget about their family, subhan Allah.
Prohibitions: all of these are sins, but different types of sins.
( ): every great sin () , it is not accepted ( )in:
o Legislations of all religions ()
o Sound nature ()
o Examples such as murder, stealing, adultery, associating with
Allah, pride, arrogance
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o If the Quran mentions only () , then it is inclusive of all

() and (). If the Quran mentions only (), then it is

inclusive of all () and (). But when they are

mentioned separately, in the case of this ayah, then each is
separate.
() : every sin related to the rights of Allah (swt), for example (
) : not to pray, to say wrong about Allah (swt), shirk,
kufr.
( ) : every sin related to the creation () ,
whether by:
o Blood (): for example murder
o Wealth (): to take riba, to cheat others of their wealth
o Honor / Chastity (): to slander a persons chastity, honor
When you obey these commands and prohibitions then it will lead to (
) it will reform the self and society for the better ()

o Surah Al Israa 22-39: ( ) (

) ( ) (
) (

) (
) (

) (
) ( ) (
) ( ) (

)( ) (

) (

) (

) ( ) (

)(

( ) Set not up with Allh any other ilh
(god), (O man)! (This verse is addressed to Prophet Muhammad SAW , but its
implication is general to all mankind), or you will sit down reproved, forsaken (in the
Hell-fire). (22) And your Lord has decreed that you worship none but Him. And that you
be dutiful to your parents. If one of them or both of them attain old age in your life, say
not to them a word of disrespect, nor shout at them but address them in terms of
honour. (23) And lower unto them the wing of submission and humility through mercy,
and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was
young." (24) Your Lord knows best what is in your inner-selves. If you are righteous,
then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in
obedience, and in repentance. (25) And give to the kinsman his due and to the Miskn[]
(poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a
spendthrift[] . (Tafsir. At-Tabar) (26) Verily, spendthrifts are brothers of the Shayatn
(devils), and the Shaitn (Devil Satan) is ever ungrateful to his Lord. (27) And if you (O
Page 46

Muhammad SAW) turn away from them (kindred, poor, wayfarer, whom We have
ordered you to give their rights, but if you have no money at the time they ask you for
it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto
them a soft, kind word (i.e. Allh will give me and I shall give you). (28) And let not your
hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a
spendthrift), so that you become blameworthy and in severe poverty. (29) Truly, your
Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily,
He is Ever All-Knower, All-Seer of His slaves. (30) And kill not your children for fear of
poverty. We shall provide for them as well as for you. Surely, the killing of them is a
great sin. (31) And come not near to the unlawful sexual intercourse. Verily, it is a
Fhishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that
leads one to Hell unless Allh forgives him). (32) And do not kill anyone whose killing
Allh has forbidden, except for a just cause. And whoever is killed wrongfully (Mazluman
intentionally with hostility and oppression and not by mistake), We have given his heir
the authority [(to demand Qiss, Law of Equality in punishment or to forgive, or to
take Diya (blood - money)]. But let him not exceed limits in the matter of taking life (i.e
he should not kill except the killer). Verily, he is helped (by the Islmic law)[] (33) And
come not near to the orphan's property except to improve it, until he attains the age of
full strength. And fulfil (every) covenant. Verily! the covenant, will be questioned about.
(34) And give full measure when you measure, and weigh with a balance that is straight.
That is good (advantageous) and better in the end. (35) And follow not (O man i.e., say
not, or do not or witness not) that of which you have no knowledge. Verily! The hearing,
and the sight, and the heart, of each of those one will be questioned (by Allh). (36) And
walk not on the earth with conceit and arrogance. Verily, you can neither rend nor
penetrate the earth, nor can you attain a stature like the mountains in height. (37) All
the bad aspects of these (the above mentioned things) are hateful to your Lord. (38)
This is (part) of Al-Hikmah (wisdom, good manners and high character) which your Lord
has revealed to you (O Muhammad SAW ). And set not up with Allh any other ilh (god)
lest you should be thrown into Hell, blameworthy and rejected, (from Allh's Mercy).
(39))
Notice that ayah 39, it shows that all of these commands are hikmah, wisdom.
And the beginning and the end of this part says to not associate with Allah (swt),
so it shows you that you cannot have wisdom if there is any kind of shirk,
whether major or minor, subhan Allah.
Commands that are mentioned:
Ayah 22 ( )
( Set not up with Allh any other ilh
(god),), what will happen to this person who associates with Allah (swt)?
o (
( ) dispraised and failure): this person is always
disappointed. If a person is attached to themselves, then they
will always be disappointed. If there is shirk, then there is no
wisdom, you cannot be balanced.
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Ayah 23 ( ) (And your Lord has decreed that you

worship none but Him): this is about worshipping Allah (swt) alone, it is
not wisdom if you are not worshipping Allah (swt) and fulfilling His
rights.
Ayat 23-24 (( ) And that you be dutiful to your parents): it
comes right after the rights of Allah (swt) because your parents are the
means to your nurturing.
o ( ) It is especially mentioned
during their old age, because their behavior can change, and
you can get irritated faster, they repeat things, etc. And it says
with you meaning they should be with you, dont neglect
them.
o ( ) : dont say uff to them, dont say things
as if they dont know, and a lot of times we say whatever we
want to our parents, but we are so mannered with others,
subhan Allah.
o () : be so generous in your speech with your
parents, more so than with others.
o ( ):
you need to lower yourself
towards them, dont stand in front of them, be merciful to
them.
o ( ) : make duaa for them that Allah
(swt) is merciful to them. Your nurturer is Allah (swt), and your
parents are a means to nurturing. The more nurturing you go
through, the clearer the truth will be () .
We learned that nurturing is about behavior and manners, but it
is deeper, to learn Allahs actions through the decrees. For
example, your daughter might tell you the teacher did so and so
to her, which side do you take? Neither side, you show them to
recognize the nurturing / the decree of Allah that is happening
to them, subhan Allah. Sometimes we think that coming to class
is when we will learn, but sometimes we are being nurtured and
learning before coming to class, subhan Allah.
Ayah 25 ( ) : you need to focus on yourself and not on
others, that is why there is imbalance. Allah (swt) knows what kind of
nafs you are.
o ( ) : Allah (swt) is giving you so many chances to
reform you and to make you better. Anything that comes, you
should be either having sabr or shukr. If you are being reformed
then you are returning to Allah (swt), and Allah (swt) is the Most
Forgiving ( ) .

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Ayah 26 ( ) : this shows you that the

order of charity is best with family, then the needy, then the wayfarer.
o Ayat 26-27 ( ( )

) : even when you are giving charity or giving to family,
do not be excessive. For example, imagine someone who is poor
and you give him a million, then this will make him spoiled. So
you can give, but dont be excessive to just one person. Because
it can make him greedy and always expecting from you.
Similarly, dont spoil your children by giving them everything.
o Ayah 28 (
) : and if you dont have anything, then say a good, kind

word, and that is charity as well, subhan Allah.
o Ayah 29 (
) And dont be so miserly and dont over stretch your
hands because you want to be wise. They are described as being
so miserly that their hands are to their necks, as if it is so close
to them (). And when your hands are over-stretched then
you will lose everything (). What happens if a person
does either these things? Then they will be regretful (
) . And every persons middle path for spending is
different, that is why you need to ask Allah (swt) to guide you to
the Straight Path. A man once asked the Prophet (pbuh) that he
wants to give all of his money away, he said you have to leave
some for your children. You might ask what about Abu Bakr (ra)
who gave away his money, everyone is according to their faith.
Ayah 30 ( ) : Allah
(swt) will restrain or give to whomever He wills, based on His knowledge
and wisdom. So based on the provision of Allah (swt), you will spend
more or less. Look at the two names of Allah (swt) mentioned here,
()
He knows all of the secrets, and He knows whether to restrain
or enlarge. Allah (swt) will not give you a test that you will fail 100%, He
will give you tests that you have a 50%/50% chance to pass or fail,
subhan Allah. Allah (swt) knows whether to give your or restrain
provision from you suits you. And Allah (swt) is ( ) because He is All-
Seeing, He sees what you are doing.
Ayah 31 () :
When Allah (swt) provides you children, then you will have barakah in
your provision, dont worry about poverty, subhan Allah. Allah (swt) will
provide the weak, meaning your children, not because of you but
because of your children, subhan Allah. And killing a child is against the
fitra, and to this day, it is being done with abortion. People kill their
Page 49

children out of fear of poverty, and this is thinking too much about the
future. They are Allahs creation before being your children, subhan
Allah. They are children now as a test, but on the Day of Judgement,
everyone is the same age, subhan Allah. Though they are a test, but
Allah (swt) puts the feelings of motherhood, mercy, etc amongst you,
subhan Allah. Your spouses are a test, but Allah (swt) puts feelings
between after marriage, not before. And notice that Allah (swt) will
provide them and you ( ) , mentioned in that order, why?
Because they are fearing poverty that they will not be able to support
the child. And if you kill them, it is a great sin, ()
Ayah 32 (
) Allah (swt) did not say do

not commit adultery but do not come near to adultery because there
are steps that leads to it, and once there it is hard to come out. And the
steps of the shaitan begin with the eyes, ears, tongue because the
Prophet (pbuh) said even the eyes, ears, tongue can commit adultery.
What are steps that can lead to adultery? Mixing, inappropriate dress,
speaking in a soft voice because you dont know how the shaitan
beautifies and makes one see the other. And Allah (swt) said it is a very
bad, exaggerated sin ( ) and evil path, way () . And anyone
who is coming close to zina, to adultery, then he is not wise. May Allah
(swt) protect us. Ameen.
Ayah 33 ( ) Cannot kill another person,
unless it is qisas, if they killed another person.
o Ayah 33 (

)But if someone kills an innocent person, then you are

( ) , an oppressor, and this is against wisdom. But if they
killed by accident, like in an car accident, then both families
should not exceed their boundaries.
Ayah 34 ( ) Again Allah (swt) says do not
come close to the money of the orphan, or anyone you are a guardian
of, only if it is better for them.
o Ayah 34 ( ) Until they are mature enough to take
care of their money.
Ayah 34 ( ) We have the covenant that we have to worship
Allah (swt), and if you make a promise to Allah (swt) saying that for
example, if you give me this, I will do it. If you dont do it, then you will
be written as a hypocrite, subhan Allah. You also need to fulfill the
promises with people. You need to fulfill it because you will be asked (
) .
For example, you make a promise to your children that I
will take you there, you have to fulfill the promise regardless whether
they remember or not, because it is upon you, you will be asked about
Page 50

it. The scholars are even careful to make promises to the animals, for
example, they put food in front of them to bring them close and then
they dont give them, subhan Allah. We are scared about people asking
us about promises we make, but what about Allah? Subhan Allah. If you
are not fulfilling the promises then you are not balanced because it is
not wise, subhan Allah. It is like a ship floating, it if becomes imbalanced
by violating one of these rules, then it affects everyone on aboard,
subhan Allah. Similarly when saying in shaa Allah, dont say it without
doing. Dont say in shaa Allah Ill do it, and not do it.

Ayah 35 ( ) This is not only
associated with business, but includes rights and responsibilities. They
are always cheating others and wanting their rights or not giving for
example, a person doesnt give rights to his mother by saying she didnt
give me my right, subhan Allah. Even in the office, for example, your
computer is for work, dont use it for personal, there are people who
even take stationery from the office and take it home. A wise man
cannot cheat then society will not be balanced.
Ayah 36 (
) What makes us to purify our hearts from sicknesses, when we

know that we will be questioned. You will be questioned about your
hearing, sight, and heart. Dont make judgements about someone
thinking you know them when you dont, and start to say they are like
this, etc. Something you dont have knowledge, you dont need to think
about it or talk about it. Even if someone comes and tells you
something, and you are not sure about it. Or circulating messages, if you
have any doubt about it, dont send it or talk about it.
o The ears are mentioned first because the information enters
from there first.
Ayah 37 ( ) Dont walk on the land boastfully,
joyfully, because it shows arrogance. Arrogance is in the heart, but it
shows by the walk, subhan Allah. So even your walk can show wisdom.
Just as when you are jealous, it is in the heart, but it shows in the
actions. People tell you that you need to walk like you are something,
etc but this is negating wisdom. And arrogance does not suit a human
because remember his origins and what happens to him in the end,
subhan Allah. Paradise is forbidden to the arrogant ones.

o ( ( ) Verily, you can neither rend
nor penetrate the earth, nor can you attain a stature like the
mountains in height)
o Ayat 38-39: (
) (

) All the bad aspects of these (the above mentioned
Page 51

things) are hateful to your Lord. (38) This is (part) of Al-Hikmah (wisdom, good manners
and high character) which your Lord has revealed to you (O Muhammad SAW ). And set
not up with Allh any other ilh (god) lest you should be thrown into Hell, blameworthy
and rejected, (from Allh's Mercy). (39))
The Wise Way/Attitude ()
1. Having a role model () : Our role model is the Prophet Mohammed (pbuh), so when
you are studying his biography, then you are learning hikmah, subhan Allah.
2. To act upon knowledge that is coupled with truth and sincerity () : a
wise person does not have misunderstandings with others. Not every knowledgeable person is wise,
but every wise person is knowledgeable. Anything I learn, I need to apply it. But what will make me
to apply something? I have to be truthful in what I am doing. What is the difference between truth
and sincerity?
o You need truth before performing the deed, and you need sincerity while performing the
deed, and when you exit, there has to be truthfulness similar to when you started.
o For example, you are starting this class at 9:30 and ending at 12:00 you need to be truthful
when starting the class and ending it. Dont worry about how can I apply it? Worry about
being truthful and sincere, because when you have this then it will be easy to apply.
o Knowledge is beneficial knowledge meaning anything that is pleasing Allah (swt). For
example, you are learning Surah Al Mulk anything that you are learning in order to please
Allah (swt) then it will be beneficial, but if you are learning in order to recite to someone
else, then it will not be beneficial, subhan Allah.
o Application does not come in the class it comes with friends, children, siblings, spouse,
colleagues, etc . And it comes in a very subtle way without you even realizing it is an exam,
subhan Allah. We learn so much when we are outside the class. Sometimes you can find
people who have memorized the Quran and hadiths, but their attitude is not good outside
these are not people of the deen. For example, someone might seem very religious from the
outside, but when they are in a meeting, they are arguing, wanting things for themselves,
position, etc. Hadith: ( " : :
: " ((
)).) (K'ab bin Malik (May Allah be pleased with him) reported: Messenger of Allah
( )said, "Two hungry wolves sent in the midst of a flock of sheep are no more
destructive to them than a man's greed for wealth and fame is to his Deen.") At Tirmidhi
Book 1, Hadith 485 that is how greed and position can destroy everyones deen.
o Surah As Saff 2-3: ()(

)( )
(O you who believe! Why do you say that which you do not do? (2) Most hateful it is with
Allh that you say that which you do not do. (3))
o As Saff means one row, and what makes something not one row? When there is
no application, subhan Allah.
o If you dont act on what you say, then that will impact your faith. And your faith is
your picture in front of Allah (swt), subhan Allah. Thats why there is a hadith that
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says, you cannot say you are a believer, but say you are a Muslim. No one knows if
you are believer except Allah (swt). We aim to be believers but we cannot guarantee
it.
o For example, imagine a person going to a forest and is gathering wood, and then he
wants to take it away, but notices he cant carry it so he just cuts more, thinking
he should just gather more. Instead, he should cut little and carry it out, little and
out, and similarly this is how it is with knowledge and application. You want to carry
that wood and build a house, subhan Allah. Whats the point of having wood piled
up?
o In order for the words you speak to hit the hearts of the people the words have to come
from your heart. What does it mean come from your heart? It means you have applied it.
o How do you act upon the knowledge? ( ) Ikhlas to Allah () .
o Ibn Taymiyah told Abu Hamid and he was told by another person if you are sincere
to Allah (swt) for 40 days imagine day and night you are sincere, you are eating for
Allah (swt), etc - then after 40 days wisdom will gush forth from you in your heart
and tongue. Then Abu Hamid said I did this for 40 days, but nothing gushed. He said
because you need to be sincere for Allah (swt), not for wisdom. People do this in
order to gain wisdom, but the point is to be sincere to Allah (swt).
o For example, people say if you do istaghfar then you will get provision, so people
are doing istaghfar for provision, but not for Allah (swt), subhan Allah. Wisdom is
not a goal, but only a means to convey the message and to draw closer to Allah
(swt). Knowledge is not a goal, it is just a means sincerity to Allah (swt) is the goal.
o Another example, the story of the three who were stuck in the cave, and because of
their sincere deeds, they were able to get out. Someone without wisdom will think I
need to do sincere deeds so that I may get out of a problem, this is not being sincere
to Allah (swt), but only for getting out of a problem. Sincerity to Allah (swt) has to be
all the time.
o Ibn Taymiyyah said: ( :( ) If a
person makes zuhd of the duniya meaning he does not think about the love of the people,
position, etc then Allah (swt) will assign an angel to his heart to plant seeds of wisdom),
subhan Allah. Why? Because the heart has become good pure soil to plant, subhan Allah.
When you take care of the akhirah, then for sure Allah (swt) will take care of your duniya
and akhira. When you are running behind the duniya, it will start running away from you.
But when you run to the akhira, the duniya will come running to you even to your house,
subhan Allah. But you need belief. What can interfere with ikhlas? When duniya creeps in.
o There are people who dont pray, but when they have an exam, they will start
praying, subhan Allah. There are people seeking knowledge because they dont have
anything to do, but when an offer of the duniya comes, they will take the duniya.
Knowledge is deen, subhan Allah.
o Ikhlas is very special because you always have to struggle for it and no one knows
about your ikhlas except Allah (swt) the shaitan only sees your outside, they
cannot detect your ikhlas, because if they did, they would spoil it for you. Allah (swt)
Page 53

wants to protect it for you. Even the angels do not know, so they cannot record it
only Allah (swt) knows.
o Thats why small deeds with ikhlas are better than large deeds with no ikhlas.
3. To be on the straight path (): in Surah Al Fatiha we are asking Allah (swt) to guide us to the
Straight Path the straight path is the middle path, no crookedness, straightforward, easy, it is thin.
To be on the straight path is not to be on extremes. For example, you might have bad neighbors, so
( )is not to be rude to them, but be patient with them. Imagine someone walking on a tight
rope they need balance, and that comes from FOCUS. So we want to be balanced and focused, but
if something comes trying to push us then we lose focus this is life. So you need to have a goal to
keep you focused the pleasure of Allah (swt), firdaous al ala, worshipper of Allah (swt).
o While seeking knowledge you need ( )need to be focused until you reach, but there
are distractions that want to get you off, that is why there are many virtues for seeking
knowledge.
o And when you are focused, then you will have wisdom the scholars said to be on the
straight path is the entire deen. () , subhan Allah.
o Istiqamah is to do everything until the end. When you do and finish, do and finish, then your
life will be organized nothing piles up.
o Ayat about Istiqamah:
Surah Fussilat 30: (

( ) Verily, those who say: "Our Lord is Allh (Alone)," and
then they stand firm, on them the angels will descend (at the time of their death)
(saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you
have been promised!)
For the one who says he believes in Allah (swt) and remains on the Straight Path
until the end, then the angels will come at the time of death, and the angels will
continue to come, they will never leave him alone. And they will give him glad
tidings to not fear the future and not be sad over the past, and to have the
Paradise they have been promised.
Surah Al Ahqaf 13: (
( ) Verily,
those who say: "Our Lord is (only) Allh," and thereafter stand firm (on the Islmic
Faith of Monotheism) on them shall be no fear, nor shall they grieve)
Surah Hud 112: (

( ) So stand (ask

Allh to make) you (Muhammad SAW) firm and straight (on the religion of Islmic
Monotheism) as you are commanded and those (your companions) who turn in
repentance (unto Allh) with you, and transgress not (Allh's legal limits). Verily, He
is All-Seer of what you do.)
Allah (swt) has commanded the Prophet (pbuh) and all of us to be straight
dont let the situation to take you off track. Dont give up if something or
someone bothers you pardon, forgive, etc. For example, Yusuf (as) went
through difficult situations, but he became a better person, not worse. People
say I went through a situation so thats why I am harsh, etc.
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And you need repentance to get back on the straight path. Sins are a heavy load
it is not possible to walk on the straight path, but when you are light, then you
can be balanced. For example, you might notice you have screamed at the
neighbors, driver, etc this is from the sins. So you need repentance to get back
on track. And do not transgress because Allah (swt) is All-Aware of what you do.
Surah Al Jinn 16: ( ( ) If they (non-Muslims) had

believed in Allh, and went on the Right Way (i.e. Islm) We would surely have
bestowed on them water (rain) in abundance.)
If you do istiqahmah, then Allah (swt) will give you provision.
When you put all of the ayat together, istiqamah is a command from Allah (swt) to
the Prophet (pbuh) and the people. And you need to repent to get back on track,
and do not transgress. And what are the provisions for istiqama? Abundant rain in
the duniya and no fear or grief in the akhira.
Hadith: ( : : :
)) " (( : " : . .) (Sufyan bin
'Abdullah (May Allah be pleased with him) reported: I said, "O Messenger of Allah,
tell me something of Islam which I will not ask anyone else about it." He ( )said,
"Say, 'I believe in Allah' and then be steadfast".) Muslim Book 1, Hadith 85
o Hadith: ( : :
" " : :( ) " Abu
Hurairah (May Allah be pleased with him) reported: Messenger of Allah ( )said, "Follow
the Right Path of Faith strictly, and be steadfast; and keep in mind that none of you can
achieve salvation through his (good) actions." Someone asked, "Not even you, O Messenger
of Allah?" He ( )said, "Not even me, unless Allah grants me His Mercy and Grace".)
Muslim Book 1, Hadith 86
(): like the bulls eye, to hit the target. For example, Allah (swt) says ( )
the right of taqwa. For example, to pray on time and with khushu.
(): means to be close to the target, close to the bull eye. Allah (swt) says (
) have taqwa of Allah of what you are able. For example, if you cannot
pray with khushu, does that mean you dont pray? No, but you pray and try your
best to have khushu.
(): a person fails when they are outside the boundaries.
It is only out of Allahs mercy that we can enter paradise, so dont depend on your
good deeds. You think you are doing good and you rely on it, but this should not be
the case. Even the Prophet (pbuh) cannot guarantee that his good deeds will save
him, subhan Allah. And it is not a bit of mercy that will make him enter paradise
but Allah (swt) will ( )meaning to be dipped in mercy, subhan Allah. You
need to rely on the mercy of Allah (swt), not your good deeds. It is the mercy of
Allah (swt) that will save you from the hellfire and grant you paradise.
o When you are a daee to Allah (swt) you need to do even more istiqama you cannot just
say or do what people do you need to be extra careful. What is voluntary for an ordinary
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person, is actually obligatory for the daee, subhan Allah. For example, if someone says
something wrong to you, the ordinary person can reply back in the same way, but for the
daee they should pardon, though it is voluntary for the ordinary person, but obligatory for a
daee, and this requires struggle, subhan Allah.
o And you need to remember that your deeds should be for Allah (swt), not for the people.
For example, a daee might feel extra conscious about how their children behave because
the mother is a daee for example, you should not worry about the people. And likewise,
dont judge people because of their families or relatives. For example, even Noah (as,) a
messenger of determination, had a son who was of the disbelievers. Asya, the believer, was
the wife of the greatest tyrant firaoun. Even Ibrahim (as) had a disbelieving father.
o Allah (swt) will give you wisdom in your tongue and actions when you are doing istiqama for
the sake of Allah (swt). So istiqama is one of the means to attain wisdom. Dont think that
now I will do istiqama to get wisdom, it does not work like that. You have to do it for the
sake of Allah (swt).
o Surah Fussilat 33: ( ( ) And who is

better in speech than he who [says: "My Lord is Allh (believes in His Oneness)," and then
stands firm (acts upon His Order), and] invites (men) to Allh's (Islmic Monotheism), and
does righteous deeds, and says: "I am one of the Muslims.")
This ayah has three conditions:
1. Invite the people to Allah (swt) () : Do not invite people to yourself, or
the center. Dont tell them about so and so, but invite them to Allah (swt).
2. Perform righteous good deeds yourself () : meaning with ikhlas and
following the sunnah so you need to work on yourself.
3. Feel honored by Islam () : when you invite people to Allah (swt), you
have to be proud that you are a Muslim, a carrier of the Quran and Sunnah, do
not feel ashamed.
o What are the obstacles that can make you not mustaqeem?
Shayateen of the jinn () : He will try to discourage you, what is the
solution? Istiadha seek refuge in Allah (swt) () .
Shayateen of the humans () : people can discourage you, make problems
for you, beautify the sins, etc. What is the solution?
1. ( ) Take whatever they show you and pardon dont take any of the
peoples words personally, but take the words of Allah (swt) personally. And we
do the opposite, subhan Allah. We might read the Quran and say this is for the
people of Hud (as), Noah (as), hypocrites, etc you need to take the words of
Allah (swt) personally.
2. ( ) if someone does something bad, then you should do
something good. For example, if you are driving and someone is bothering you,
are you going to try to compete with them? No, just let it go.
4. Experience () : for example, ( ) is theory, but you will not know it until you
experience it with the people. Or for example, with your bad behavior, Allah (swt) will show you
another person in the same scenario, and you will see how bad it is. For example, if you get angry,
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Allah (swt) will show you someone else getting angry to show you how you were, subhan Allah.
Wisdom is a gift from Allah (swt), but there are means to it. All the wise people went through
experiences in their life. Muawiyah (ra) said: ( ) You will not find
someone forbearing until he has slipped and someone has pardoned him and you will not find
someone wise until they have gone through experiences. A scholar who is old is wiser than a scholar
who is young. The Prophet (pbuh) went through many experiences he was an orphan, he was
single, he was married, he married women that were young and old, he had boys and girls, he
experienced death of his sons, he was poor, and he was rich and a leader. The knowledge is the
same, but when you go through experiences, then you can see it in depth. Imagine if you have to
prepare a lecture for an audience that is elderly, 80+, can you just take the same examples you
would normally give? No. You have to sit with the elderly beforehand, get an idea first, etc. You
need experience when addressing people because then you will be able to understand the audience
you are addressing. With experience, it will develop your skills and talents. For example, you might
be good in writing, but it will not be filled with wisdom until you are doing more of it it can be with
speech as well, creativity, etc so your talent will be become better with experience. It can also
improve your manners for example, you might be cowardly, but with experience you will be brave.
And with experience it will soften the hard hearts, and it will strengthen the weak hearts, subhan
Allah. Thats why with age, knowledge, and experience, the more you will be softer you see
grandmothers soften than mothers for example, subhan Allah. And there are those who as they get
older and with experience, they become harder, why? Because there is no knowledge.
o The messengers and the prophets went through many experiences Allah (swt) put them in
different situations. You will especially find those in the dawah having gone through many
different experiences. The Prophet (pbuh) lost his mother, father, grandfather, he was an
orphan, he was a shepherd, he became a trader, he married, etc. Allah (swt) wants you to go
through different experiences in life in order to have wisdom. Allah (swt) chose the best to
become messengers Allah (swt) is able to say be and it is to become messengers, but He
made them go through experiences.
o So whatever you are going through life it is to help you for wisdom. And sometimes people
might come to you with their problems, dont think badly about it it is actually a way for
you to benefit and understand life as well. Also, dont complain to men because they will
give you a solution, and you just want someone to listen. And dont give advice to a man
unless he asks for it this is wisdom, subhan Allah.
5. Diplomacy () :
o To find the right time, place, and need for those you are facing (
) , why? So they will not feel bored () : The daee does not talk
about religion every time the correct way is to see who are the people present there is a
time to speak and a time not to. If a person is always speaking about the deen, then it
belittles the importance of the message. Free time (): If you know a person is busy and
needs to go, then you cant come just come to them and start talking. Activity (): a
person is sleeping or is about to sleep, you cant start talking to them and give them advice,
dawah. Need (): a person is in need of it and is asking for it. You dont want to give the
impression that you are so heavy and this is how people view it, and this is because of us,
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you cant blame them because they dont know. And if there is too much advice, then the
person gets bored and belittles the knowledge. Especially now with messages on the mobile,
people are just sending so much, that no one reads them anymore, subhan Allah. And now
people will not sleep or wake up without checking their messages, etc and this is taking up
time from worship, family, etc. People are spending more time reading their messages, than
reciting Quran, subhan Allah. And so many sicknesses of the heart happen because someone
left the group, or arguing between people, someone not replying back, etc
o Leave advising in which there is no harm in leaving it (
): Sometimes people might be talking vain talk it is neither haram nor beneficial, and
you might think why are these people wasting their time? They could be reading Quran,
listening to a lecture, praying etc. You want them to do something beneficial, but
approaching them at this time and place is not wise, because it can create fitna and
confusion. You want to advice, but if you do it at the moment, then it will cause fitna. So
what is better to do? Leave advising at that moment, especially those who do not have
knowledge. If they have knowledge, then they can be approached, but if not, then it will
actually push them away. At the time of the Prophet (pbuh), the kaaba was being rebuilt,
and it was initially supposed to be built in a rectangular shape, and the money had to come
from halal sources. Eventually the finances ran out, so it was made into a square shape
instead of a rectangle. When the Prophet (pbuh) became a leader, he could have rebuilt it to
make it rectangular, but he told Aisha (ra) if he did it, and there are people new to Islam,
then it can cause a fitna for them, so he did not do it, subhan Allah. You might be learning,
but not everyone else is learning, so you need to remember this. Knowledge without
manners is like fire without wood meaning it is useless. People now bring tutors for
science and math, and before they used to bring teachers to teach etiquettes and manners
of speaking, subhan Allah. There is no benefit to your knowledge if you are harsh and there
are no manners. Dont assume that everyone is at your level clashes between people dont
happen because of problems, but differences in levels and this is especially true in faith
and knowledge. When you are advising others, you need to always check and verify your
intention is it to prove yourself, your ego, or for the sake of Allah (swt)? Subhan Allah.
o When you want to advise or reform dont ever point at someone, dont make it personal
() : or dont speak about a nationality, this is being racist. A person
might listen out of fear, but not out of love. People dont like someone else pointing their
finger at them, so how you like it being done to you? What should you do if you want to
advice? Then say it generally because everyone is included, no one is singled out.
Sometimes a person will tell you if I do something wrong, then tell me directly, and when
you tell them, they dont like it, subhan Allah. Human beings are designed to take
commands from their Creator we are servants for One Master. So ask Allah (swt) to show
you your mistakes Allah (swt) is so gentle, people are not, subhan Allah. So ask Allah, Your
Rabb, Your Reformer, to show you your mistakes, and He will show it to you in the gentlest
way. The Prophet (pbuh), if he saw a mistake, he would not tell them personally because he
knows people are weak, rather he would mention it generally in a khutbah, in talk, etc So
make the dawah general () . Imagine with men, they should not be told directly, so
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what about ladies, who are fragile and sensitive, subhan Allah. Do not scold the people, or
blame them why did you do this or not ( ?) Even the Prophet (pbuh)
would not tell his servant, say why did you this, why did you do that? This shows how much
he cared for other peoples feelings, subhan Allah. And when you are not facing the person,
then its a way of concealing them and being gentle to them () . A young man
came to the Prophet (pbuh) and asked him for permission to commit adultery. The answer is
of course no, but the boy was not afraid to face the Prophet (pbuh), and this shows the
gentleness of the Prophet (pbuh), subhan Allah. People think that you have to be scary in
order to discipline, but this is not the case. For example, there are children that are afraid to
speak to their mothers because their mother will give them a scary look, so you are pushing
away the rapport and connection between people. Once Ibn Taymiyyah passed by a group
that was drinking, and he did not advise them. So the people asked him why did you not tell
them? He said if I told them, then it will make them do worse things and it will push them
away. You dont want to advise and push people away from the deen, and then they will be
for themselves with the shaitan, subhan Allah.
o Bring the hearts together () : you want to attract the hearts, make them feel
comfortable and relaxed with you. Its not your words or advice that will unite the people,
but your hearts. Imagine if there is something in the heart between you and another person,
then no one will listen to the other, subhan Allah. How do you unite the hearts?
o With gifts (): dont limit gifts to only certain days, you can give a gift any time
it can be a simple gift, as long as its wrapped with love.
o Pardon (): accept the people as they are, dont expect so much from them.
Accept your husband, children as they are dont say I wish my husband was like
my friends or my children are like so and so.
o Softness (): you need to be gentle and soft, especially with ladies.
o Patience on harm () : if someone is hurting you verbally, just be
patient. It is not victory when you are angry and lose your temper the strong
personality is the one who controls himself in times of anger. Do you ever find a
wise person getting angry? No. There are people even getting angry at the traffic
light for not being longer, subhan Allah. You will not get anything out of it, and you
will lose wisdom on the other hand, subhan Allah.
o Give a vast answer to benefit others: Amru bin Aas (ra) was very smart that even the
Prophet (pbuh) asked him why he didnt embrace Islam earlier since he is so smart, though
the Prophet (pbuh) never asked this to anyone. When Amru bin Aas (ra) was taking the
shahadah, the Prophet (pbuh) put out his hand and Amru (ra) pulled it away. He asked if all
of my previous sins will be forgiven, the Prophet (pbuh) could have easily said yes, but he
answered with a more general picture in order for more to benefit, he told him that
entering Islam expiates all previous sins, the hajj expiates all sins, and the hijra expiates all
sins. This is the way of the daee to make it vast so that many people can benefit. Amru bin
Aas (ra) asked the Prophet (pbuh) if the sea water is pure to make wudhu, again the
Prophet (pbuh) could have simply answered yes, but the Prophet (pbuh) said the water is
pure, and the dead from it is halal, meaning what comes from the sea is halal.
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Fiqh of the Pillars of Dawah to Allah ()
Surah Yusuf 108: (

( ) Say (O
Muhammad SAW): "This is my way; I invite unto Allh (i.e. to the Oneness of Allh - Islmic
Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allh i.e
to the Oneness of Allh - Islmic Monotheism with sure knowledge). And Glorified and Exalted is
Allh (above all that they associate as partners with Him). And I am not of the Mushrikn
(polytheists, pagans, idolaters and disbelievers in the Oneness of Allh; those who worship others
along with Allh or set up rivals or partners to Allh).")
o How will you do dawah to Allah? With insight.
Fiqh of the Pillars of Dawah to Allah () :
1. Topic ()
2. Caller / Preacher ()
3. One being called / preached to ()
4. The way of preaching ()
Pillars of Dawah to Allah: (1) Topic ()
The topic of your dawah is Islam, dont make it that I am like this and you are like this dont make
it as something different Islam is inclusive. Islam is a way of life, how much have you surrendered
to Allah (swt) without being trapped by desires. No one created you except Allah (swt), and Islam is
teaching you to be free, you are not attached to anyone you are one servant attached to One
Master.
Surah Al Imran 19: (

( ) Truly, the religion with Allh is Islm. Those who were given the Scripture
(Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to
them. And whoever disbelieves in the Ayt (proofs, evidences, verses, signs, revelations, etc.) of
Allh, then surely, Allh is Swift in calling to account)
1. The creed is the same across all Books in their original form all mention to follow the
Prophet (pbuh), but they refused out of jealousy.
2. You want the people to know about their nature, which is Islam. The Prophet (pbuh) said all
newborns are born on Islam, but what makes them to change? Their environment, their
parents, etc. Your religion is not the choice of your parents, it is your choice. Just as a job is
your choice, marriage is your choice, so why is your religion not your choice? Subhan Allah.
Surah Al Imran 85: ( ( ) And whoever seeks a
religion other than Islm, it will never be accepted of him, and in the Hereafter he will be one of the
losers)
1. How many gods do we have? One. So how many ways? One way. Imagine a school has its
own curriculum, books, grading system, is it possible for a student to study another
curriculum and sit in the same class? No. Similarly, the school example is applied for the
entire universe, Allah (swt) is the Creator of all, and Islam is only deen that He will accept.
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Specialties of Islam ()
1. Islam is from Allah (swt) () : it is not manmade. When you read the Quran, you
know it is from Allah (swt). People are just discovering things which the Quran has already
mentioned, thats why a believer should not be amazed when humans discover something
that is already mentioned in the Quran. For example, honey is a cure, this is already
mentioned in the Quran.
2. Islam is all encompassing of every system and behavior () : the Quran is
explaining the system of the universe, the self, the heart, etc. For example, when you pray
the five prayers, and you pray them on time, this makes your entire day and life organized.
Your life should be around the prayers, then your time will be blessed. People struggle with
time-management, but when you follow what Allah (swt) wants from you, you will have
time-management it is practical, not theory. You might be reading a book, and you hear
the adhan you have one page to finish, and the shaitan comes and says just finish this last
page so that you can focus on your prayer, subhan Allah. Imagine if your manager or a king
calls you, you will immediately leave everything and go, and imagine it is Allah (swt) who is
the King of kings calling you, and you give excuses for later, istaghfar Allah, may Allah (swt)
forgive us all. Ameen. Dont tell people that Islam is about rules, this is not true, it is a way of
life, it will teach you how to live a beautiful life, how to enjoy this life. When you do your
obligations, when you do your prayers, you will see your duniya will be taken care of you
will be able to finish your cleaning, cooking, etc. Allah (swt) appreciates your attachment,
and then all your affairs will be taken care of. When people are angry and they are alone,
they throw stuff, and let out their frustration, but when they are with others, then they are
well-behaved, you have to remember that Allah (swt) is watching you all the time alone or
with others.
3. Islam is a religion for all humanity suitable for all times and places (
): Islam not a religion just for Arabs, it is for all of humanity. Islam is suitable for all times
and all places. Unlike manmade religions, whose beliefs change with time, but Islam is not a
manmade religion, its beliefs do not change the aqeedah does not change.
o Surah Al Araf 158: (

( ) Say (O

Muhammad SAW): "O mankind! Verily, I am sent to you all as the Messenger of Allh
to Whom belongs the dominion of the heavens and the earth. L ilha illa Huwa (none
has the right to be worshipped but He); It is He Who gives life and causes death. So
believe in Allh and His Messenger (Muhammad SAW), the Prophet who can neither
read nor write (i.e. Muhammad SAW) who believes in Allh and His Words [(this
Qur'n), the Taurt (Torah) and the Injeel (Gospel) and also Allh's Word: "Be!" - and he
was, i.e. 's (Jesus) son of Maryam (Mary), A.S.], and follow him so that you may be
guided)
o The Prophet (pbuh) is a messenger for all mankind and he is calling to the belief in Allah
(swt) alone. Islam is suitable for all people.
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4. Islam teaches a person to become elevated to the highest level of perfection of humanity
() : Islam teaches us everything in the proper
and best way. Islam elevates the human, it does not bring him down.
5. Islam is moderation () : Islam is moderate, it is not extreme anything extreme is
not Islam. Anyone who is extreme will not be able to live. Islam is a way of life.

( ) Thus We have made you [true
Muslims - real believers of Islmic Monotheism, true followers of Prophet Muhammad
SAW and his Sunnah (legal ways)], a (just) (and the best) nation, that you be witnesses
over mankind and the Messenger (Muhammad SAW) be a witness over you. And We
made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to
test those who followed the Messenger (Muhammad SAW) from those who would turn
on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those
whom Allh guided. And Allh would never make your faith (prayers) to be lost (i.e. your
prayers offered towards Jerusalem). Truly, Allh is full of kindness, the Most Merciful
towards mankind.)
o Aqeedah (): For example, Allah (swt) is above the seven heavens in a manner that suits His
majesty this is moderation. But it is extreme to say that Allah (swt) is with you everywhere or
to explain how He rose, istaghfar Allah.
o Worship (): the obligations are what is required, and the max is to follow all of the Sunnahs,
that is boundary. Anything more or less than this is extreme. Islam is moderate in its worship
that you fast for a month, it is moderate in the timing of the fast, hajj once a lifetime, etc.
o Manners (): for example, Islam calls on us to be patient, this is moderation. To be truthful,
grateful, do ihsan, pardon people, overlook their mistakes, preferring others over yourself.
o Systems (): in its marriage, divorce, inheritance, legislations, etc. It is not manmade they
are all divine laws, subhan Allah.
Goals of Islam ()
1. Fulfill what is beneficial you () : anything that benefits the human being, Islam helps you
to fulfill it in the right way. To drink in the right way, eat in the right/halal way, etc this is a modern
life.
2. Protection from any harm () : Anything that ruins a human being, Islam forbids it. Anything
that benefits you, Islam is fulfilling it. It is important to know this when conveying the message of
Islam you need to look at the bigger picture, not just halal and haram. We dont know what harms
us, but Allah (swt) knows. Our desires can lead us to what is harmful. For example, a young child
might see a pool and want to jump into it, and this is harmful. Allah (swt) does not want us to try
something and then discover it spoils us. Allah (swt) wants to protect us from the start so
whatever is haram it means it is bad and harmful for you. The religion is for you, you are the one
who benefiting , thats why Islam is about submission. Anything that can be spoiled, Islam forbids it,
for example, anything that can spoil your:
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o Religion (): like shirk, disbelief, hypocrisy, doubts, Islam is protecting you from it.
o Self (): killing, committing suicide are haram. Anything that causes danger to yourself or
others, then Islam forbids it.
o Lineage (): for example your last name is your fathers last name, not your husbands last
name, and this gives you identity. Your husband is not your father, subhan Allah. Sometimes
people adopt, but they cannot take on your name, their original name must be intact and this is
in order to not cause danger or harm.
o Honor/chastity (): illegal relations are haram because it is the honor of someone. A young
man went to the Prophet (pbuh) asking for permission to commit adultery, the Prophet (pbuh)
did not scream at him, but asked him, would you like something like this to happen to your
mother or daughter? The young man said no. Islam is there to fulfill your needs in the halal and
correct way. Also, you cannot slander another person you cannot accuse someone of having a
relation, it is a great sin so many witnesses are needed. And Islam is teaching us to leave what
does not concern us, so why judge others? Islam is also protecting you from illegal relations,
including homosexuality.
o Wealth (): rulings for inheritance, cheating, stealing, interest it is all protection for peoples
and societys money. Even small things, you cannot just take things without getting permission.
o Mind (): anything that can ruin the mind, Islam is protecting you from it drinking, drugs,
reading things that can bring about doubts.
3. Honorable manners () : Islam came in order to perfect our manners, it is not only about
worship. Prayer protects you from immorality, fasting protects you from vain talk, hajj is all about
manners. The pillars are there to discipline and perfect your manners, subhan Allah. Giving zakat is
to rid yourself of greed and to purify your wealth.
Pillars of Dawah to Allah: (2) Caller ()
(1) Job of the daee ()
What is the job of the messengers ( ?) To convey the message about the religion of
Allah (swt) and Allah (swt) () .
The messengers are the role models for the daees () . And the best of among the
messengers is the Prophet Mohammed (pbuh) () .
Surah Al Ahzab 45-46: ()(
) ( ( ) O
Prophet (Muhammad SAW )! Verily, We have sent you as witness, and a bearer of glad tidings, and a
warner, (45) And as one who invites to Allh [Islmic Monotheism, i.e. to worship none but Allh
(Alone)] by His Leave, and as a lamp spreading light (through your instructions from the Qur'n and
the Sunnah the legal ways of the Prophet SAW ). (46))
o () : Witness over everyone
o () :
Bearer of glad tidings
o ( ) : Warner
) :
o ( Caller to Allah (swt)

o () : Enlightening the people
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Surah Al Hajj 67: (

( ) For every
nation We have ordained religious ceremonies [e.g. slaughtering of the cattle during the three days
of stay at Mna (Makkah) during the Hajj (pilgrimage)] which they must follow; so let them (the
pagans) not dispute with you on the matter (i.e. to eat of the cattle which you slaughter, and not to
eat of cattle which Allh kills by its natural death), but invite them to your Lord. Verily! You (O
Muhammad SAW) indeed are on the (true) straight guidance. (i.e. the true religion of Islmic
Monotheism).)
o ( ) : invite them to your Rabb, your Reformer ( ) : you are on a
straight path
Surah Al Qasas 87-88: ( ) (

)( ( ) And let them not turn you (O
Muhammad SAW) away from (preaching) the Ayt (revelations and verses) of Allh after they have
been sent down to you: and invite (men) to (believe in) your Lord, and be not of Al-Mushrikn
(those who associate partners with Allh, e.g. polytheists, pagans, idolaters, and those who
disbelieve in the Oneness of Allh and deny the Prophethood of Messenger Muhammad SAW). (87)
And invoke not any other ilh (god) along with Allh, L ilha illa Huwa (none has the right to be
worshipped but He). Everything will perish save His Face. His is the Decision, and to Him you (all)
shall be returned. (88))
o ( ) : invite them to your Rabb, your Reformer
o ( ) : do not be of the Mushrikeen, imagine Allah (swt) is telling the Prophet
(pbuh) not to be of the mushrikeen? How can that be in the dawah? When you call people to
yourself and not to Allah (swt), subhan Allah. It can also be riyaa, which is shirk wanting
worldly gain, praise of others, etc.
o ( ) : do not call on something else with Allah (swt). The message is Islam and
that is clear, but the caller needs to be free of shirk.
o () : everything will perish except Allah (swt), so do everything for the face of
Allah (swt), meaning you want to see Him. People cannot reward you or punish you only Allah
(swt) can, so do things for Him.
Surah Al Raad 36: (

( ) Those to whom We have given the Book (such as 'Abdullh bin Salm
and other Jews who embraced Islm), rejoice at what has been revealed unto you (i.e. the Qur'n),
but there are among the Confederates (from the Jews and pagans) those who reject a part thereof.
Say (O Muhammad SAW): "I am commanded only to worship Allh (Alone) and not to join partners
with Him. To Him (Alone) I call and to Him is my return.")
o (
) : before you call the people, you need to worship Allah (swt)
alone. Imagine if you are not strong in your relationship with Allah (swt), then how can you call
on others? Subhan Allah. In order to be strong, you need to strengthen your faith in Allah (swt).
o () : I will call to Allah (swt), and only Allah (swt).
o ( ) : the return is to Allah (swt). When you complain, complain to Allah (swt), not to the
people. When you complain to people about others, it only increases your enmity towards the
person you are complaining about. But imagine you can speak to Allah (swt) anytime and you
are not speaking to anyone, but Allah (swt) Owner of Majesty and Honor, subhan Allah.
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o When you know your job, then it will make your life easier. The point of the dae is not to prove
your point you should not scare the people, rather you should be approachable. You dont
want to create hypocrisy in a society.
How much do you give in the dawah? ()
Level of energy () : according to your health, time, capacity, etc.

Level of knowledge () : the more knowledge, the more you should give.
o When Allah (swt) gives you the duniya, it is not to waste it, but to use it to serve Him. Making
dawah is obligatory upon all () , according to your level of capacity and
knowledge. Hadith: ('Abdullah bin 'Amr bin Al-'As (May Allah be pleased with them) reported:
The Prophet (PBUH) said, "Convey from me even an Ayah of the Qur'an) Al Bukhari
(2) Tools of the daee ()
Deep understanding () : how? By tadabur of the Quran ( ) and understanding the

sunnah () . When you understand the deen, then you will be able to relate it to the people. It
is not about telling people do this, do that that is programming the people and this is not what you
want.
Deep faith () : when you are a daee, you need to always increase your faith. You cannot
assume that just because you are a daee, then you are there. Especially when you are meeting
different people, then you will face different fitnas, and this decreases the faith, so you need to
always keep up your level. Similarly, when a person has a job, they have to stay up to date in their
field.
Connecting to Allah (swt) in all matters () : alhamdulliah that Allah (swt) has given
access to this connection. Meaning every moment you are connected to Allah (swt) in different ways
you are in a state of tawakul at one moment, then you are in istiana, then a state of fear of Allah
(swt), etc You dont want to be in a dawah where you are saving the people and you are drowning,
subhan Allah.
(3) Manners and Attributes of the Daee ()
His manners are Islam () : manners are something natural, you dont need pretend to have
it. For some people it is inborn and for others it comes after struggling, then it becomes natural.
Good manners come with faith they are the fruits of faith. What are these manners?
1. Truthful (): if you are not truthful, then it will not open the hearts of others. You have to be
truthful that you are doing it for Allah (swt). Be truthful in the evidence you need to bring correct
ayat and hadiths.
2. Forbearing (): give chances to others, give people time, you need to give excuses to others, it is
required even more from the daee, otherwise you will push people away. Dont take it personally if
people do not listen.
3. Not hasty (): people are hasty to see results and for the people to change. The results are not in
your hands it is in Allahs.
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4. Merciful (): you dont want to push the people away, you want to bring them closer. A daee is
not a policeman, you should not scare the people.
5. Patient (): you need to be able to control yourself. People make mistakes and you need to be
patient.
6. Trustworthy (): some people might tell you about their problems, and you cannot disclose this.
7. Modest (): not to make a mistake in front of Allah (swt). The way you speak should be modest,
not vulgar.
8. Optimistic (): you should always encourage the people, give them hope, and that there is
always a solution. If a daee is always pessimistic then no one will be around him. When you are
positive, then it will automatically reach others. And this gives hope especially to the sinners, you
dont want to make dawah for only a certain group of people, but to everyone.
9. Humble (): you need to be humble in the dawah in order to accept the truth and when you
make a mistake, you need to be humble when someone tells you about your mistakes. Dont think
you are better than the rest.
10. Loyal (): you need to be loyal to the deen and the people. Opposite is betrayal.
11. Self-less (): opposite is selfish. You prefer others over yourself.
12. Generous (): to be generous with good words, heart, smiles, etc. Dont be miserly.
13. Gradual (): dont do things all at once, it should be gradual.
What did Sufyan Ath Thoori ( ) say?
A person cannot command good and forbid evil unless they have these three qualities (
) :
o Gentle ()
o Just ()
o Knowledgeable ()
What did Ibn Taymiyyah ( ) say?
A person cannot command good and forbid evil unless they have these three qualities (
) :
o Knowledge before you command and forbid ()
o Gentle while commanding and forbidding ()
o Patience after commanding and forbidding ()
What did Ibn Al Qayyim ( ) say? To deny a munkar ( ) is of four levels:
1. To remove the munkar and replace it with what is better () : when someone is
doing something wrong, then you approach them nicely and they stop the munkar and it is replaced
with something good. This is the best level because people can get offended when they are
approached and do something worse, subhan Allah.
2. For the munkar to lessen though not completely removed () : for example
a person might get angry and they are approached about their anger they will not stop the anger
completely, though the intensity will be less.
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3. The munkar is replaced with a different type of munkar of the same level ()
4. The munkar gets replaced with a worse munkar () : if forbidding someone from
doing something will make the person do something even worse, then do not forbid them. It is
actually haram to forbid them (). And this is wisdom to know when to do this. There is a scholar
that passed a group of Moghuls who were drinking and he did not say anything to them because he
knew if he approached them then they would kill others. Another example is a person might be
listening to music and if they are approached, then it will make them curse the religion, say
something wrong about Allah (swt), etc.
General message we can learn from:
A precious worship with Allah
()
- it is Purity of the heart-
- !:
Some said: every time I pass a well built house of a Muslim, I asked for it to be blessed. Unlike
nowadays, there are people who if they see a well-built house they will be envious, or curious who is
living in the house.
- (: ...)
! .
Some said: every time I see a blessing on a Muslim (car, enterprise, factory, righteous wife, good
offspring..) I said: O Allah, make this blessing to help him in obeying You and put barakah in it.
- : .
Another said: every time I see a Muslim walking with his wife, I ask Allah to put the rapport between
their hearts.
: .
Another said: I ask Allah to guide the hearts of all people so that their necks are freed and their faces are
forbidden from the hellfire.
: ..
Another said: As I sleep, I say ya Rabb, whoever has oppressed me from the Muslims, then I pardon him,
so You pardon him. I am so low that a Muslim should be punished in the hellfire because of me.
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Pillars of Dawah to Allah: (3) One being called / preached to ()
You need to know that the dawah is for all people () : the
dawah is a public invitation for all humans never think this person is not worthy of dawah, never
underestimate anyone.
The dawah is for all times and for all places () : all people muslim and
non-muslim have rights to the dawah, but the method of the dawah is different.
It is not permissible for the daee () :
o To belittle anyone () : dont say such people are so far away from the dawah. If your
heart is pure, then you will not belittle anyone. You dont know that someone might become
better and even enter paradise before you, subhan Allah.
o To humiliate anyone ()
It is the right of every human to be called to ()
Types of People Being Called ()
Atheists ()
Mushrikeen (idol worshippers) ()
People of the Book ()
People of bidaa ()
Sinning Muslim ()
Muslim ()
Hypocrite ()
Abilities of People Being Called ()
Mental () : two people might be doing shirk, but one is smarter than the other. You
cannot give the same medicine to everyone.
Knowledge () : different levels in knowledge
Health () : a person who is sick is different from someone who is healthy. Someone who
is sick is desperate.
Pillars of Dawah to Allah: (4) The way of preaching ( )Ways/Art of Dawah and Means
of Conveying ()
(1) Ways/Art of Dawah ()
( ) There is a way and style/art ()

Way / style of the dawah () : it is the knowledge that is related with how you preach and
removal of obstacles () . Removal of obstacles includes inner and
outer obstacles like feelings in the heart, whispers of the shaitan to make you think bad about the
people, people misbehaving, etc. If there is jealousy in the heart, then your style will be a jealous
person speaking, subhan Allah.
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When the whispers of the shaitan come, you need to provide evidence and make the shaitan lose
hope.
Your sources for the way/art of dawah (): Quran, Sunnah, and Seerah of the righteous
predecessors.
o The Quran (): is all encompassing and it shows you stories of the messengers and
how they dealt with their nations and their families. Look at their manner of speech.
And notice how Allah (swt) is preaching to us the words of Allah (swt) are perfect.
Even when He brings the commands it is gentle, subhan Allah. It is important to look at
the Quran because sometimes you could learn styles that are not mentioned in the
Quran.
Ways of Wise and Successful Dawah ()
You have to be inviting and welcoming to all types of people this is not only applicable to the
teacher, but the students as well, especially those who have been studying longer. So many people
might say what should we wear, but its not about the dress, but the heart. Once the faith increases
then dress is an impact.
Dont make it a place for people to get worldly benefit.
And success is not measured by how many people are there, success is in the eyes of Allah (swt).
You cannot force the people. There were messengers who had no believers, but their reward is with
Allah (swt).
Ways of Wise and Successful Dawah ()
1. Detect the issues of those being preached to () : just like a doctor, but the
daee is a doctor for the heart and soul. Thats why it is important to listen to the patients. Just as
the Prophet (pbuh) listened to Abu Waleed ibn Al Mughirah, even though he was speaking of
falsehood, but the Prophet (pbuh) did not interrupt him in order to know how to reply back to him.
Sometimes your child might come and speak about falsehood, and you need to listen so that you
can address it, and it is a blessing when the child comes, you dont want doubts to be hidden in the
hearts. The Prophet (pbuh) was so approachable that a man even came up to him and asked for
permission to commit adultery, subhan Allah. Imagine if your son came and asked you this, how
would you react? Subhan Allah. When dealing with people, always ask Allah (swt) to open for you
and seek His help.
o And when you listen to others, then you are building trust between each other and you
are showing respect. When you are listening to them, then you are setting the ground
that they will listen to you, they will take from you, subhan Allah.
o You will win the hearts of those whom you respect, subhan Allah. Allah (swt) is
respecting everyone, so why not you? Subhan Allah. Even when dealing with sinners.
o The daee needs to be vaccinated with faith because if the daee has no faith, then he
will drown in peoples doubts and sicknesses, subhan Allah.
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o And when you listen, then you will know which medicine to give () , and you
need to give a medicine that covers the root. For example, if a child is lying, you need to
know why is he lying? Sometimes it is out fear, so you need to deal accordingly.
Sickness () Remedy ()
Disbelief () Faith in Allah (swt) () : you cant give
them a medicine of halal and haram, rather
to increase in faith first.
Bidaa () Sunnah ()
Sinner () Return to Allah (swt) () ,
Repentance ()
2. Remove the doubts () : what is the use of telling someone about Allah (swt) if he still has
doubts. Doubts such as that Allah (swt) doesnt have mercy, why does He punish me, doubts about
the Quran, Prophet (pbuh), etc. If the person still has doubts then the medicine will not help. When
you give medicine to the people, you need to remove the doubts. There are sicknesses that are
desires ( )and doubts ( )but doubts are more dangerous. Someone might be drinking or
committing adultery and we think this is so bad, but if someone is prostrating to idols or wearing
stones then we see it as less, but its the other way around. If a person dies with desires, then Allah
(swt) may forgive Him, but to have doubts in the religion, then that is different. When a person
overcomes his doubts, then he will be able to overcome his desires.
o Doubts (): are like fog, it prevents those who are being preached to from seeing their
sickness ( ) they feel that they dont need to take medicine
because they dont see themselves as being sick in the first place, subhan Allah. For example
a person is doing bidaa, and they think there is a hadith backing it. And some doubts are
there because it comes with culture for example, its ok if men and women are sitting
together they say this is my cousin, my cousin is like my brother, subhan Allah. And
another problem is our reaction if we say uhhh this is haram! just this reaction will
turn-off the person from listening to you. Thats why it is important to have wisdom. You
need to clarify the doubts they have about Allah (swt), not about the desires, because once
you clarify the doubts about Allah (swt), then they will correct their desires on their own. It
is important to have mercy when making dawah you not only need knowledge, but you
also need forbearance, taking it slowly, and not be judgmental.
o Allah (swt) did not create the heavens and the earth in the blink of an eye, though He is able
to, but He created it in six days, and there is wisdom. Or a person is wearing a bracelet
thinking it will bring them luck, you cannot just remove it the Prophet (pbuh) removed it
from a companion, but the people now are not companions.
o Imagine when you begin with knowledge, you think you are fine, but as you gain more
knowledge, then the fog gets cleared, and you start to see your reality in order be
reformed. If this is with yourself, then how about when preaching to others? Subhan Allah.
o When the fog starts to get cleared, then they will see the truth. But if the person is not
responding to the daee () , then it means there is still fog, there are still
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doubts. For example, you might have heard about a matter and it didnt move you, and you
hear about it again, and it still doesnt move you but then hearing it ten 10 it now moves
you, why? Because the doubts have been cleared. You need to clarify doubts with the
Quran.
o Thats why the daee needs to be gentle, merciful and forbearing because you dont know
how many piles of doubt they may have, subhan Allah. You dont want to just give a one-
off injection, or lecture, and frighten the people and think it will fix the people. Rather it
needs to be continuous and it shouldnt be overly emotional the lectures of the Prophet
(pbuh) were not frightening, rather they were gentle. People think if there is a lot of crying
in a lecture then that is effective, but it is not the case, because afterwards the people leave
and forget it, subhan Allah.
o Or you will get a delayed response from the one being preached to () .
o The more faith you have, the faster you can take the reforming and this is a blessing from
Allah (swt) because someone with lesser faith cant be reformed as quickly. The shaitan
might come and say: look at you now, you get so sad when you hear the lectures, before
you were happier. Subhan Allah you have to stop the shaitan and say now alhamdulliah I
am learning and being reformed. Or you might take notes and the shaitan will tell you who
will read it, but you have to say no, Allah (swt) is watching me and it will be a witness for
me. Thats why it is important to clarify the doubts as soon as they come.
3. Encourage and warn () :
o (): is to give those being preached to encouragement and make them long for it (
) , encouragement for what? To take the medicine ( ) knowledge
about Allah (swt), prayer, etc. For example, when you want your child to take medicine, it is
wrong to say if you dont take your medicine you will die, but you need to say if you take
your medicine, then you will be healthy again, etc. You cannot point out the sickness to
person, you cannot say you are doing shirk, doing kufr, bidaa, etc you want to give the
medicine. When you clarify the doubts, then the person will realize they are sick themselves,
they are tired and then they will want to take the medicine, but you have to encourage
them to take the medicine you cannot force anyone. Allah (swt) says there is no
compulsion in the religion, so how can you force anyone? Subhan Allah. So when encourage
gently and mercifully, then they will respond and accept the truth () .
o (): you need to warn them about what will happen if they leave the medicine (
), and the warnings are from the Quran and Sunnah.
4. Taking charge of those who responded to you () : for example, a person
might revert Islam, you cannot just leave them afterwards. If you do not accommodate them, then
the shaitan will come and accommodate them you need to be very inviting. In Surah Abasa, we
see there is a believer seeking to ask and another who is not a believer that is being preached to but
is very arrogant. Sometimes we might be talking about Islam to someone who is very proud and not
very keen, and another believer might come asking for clarification or a question, and we end up
turning our attention to the one who is not keen, though we should turn our attention to the
believer who is trying. So when someone responds to you, you need to:
o Nurture them practically (): to show them hands-on.
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o Teach them (): to educate them

o Direct them to the correct sources (): sometimes they might have a request or
question, and you direct them to where they need to go.
So you are following up with them in order to develop an immunity from their
previous sickness ( ) from disbelief, shirk, bidaa. If you
dont follow-up and they return back to their sickness, then it becomes more
difficult to treat them again. A person just reverting can still have traces of their
sickness, so they really need to be supported, just like a baby.
To follow up with those who have been guided is not about taking them out, giving
them food, etc but following up by nurturing, teaching and directing. And with
what do you follow up with? Because you cannot have all the time to meet with
everyone. So you connect them:
1. To Allahs book to the Quran () :
o By recitation (): sometimes there are people who revert and they dont
open the Quran on their own they say we only follow with the teacher,
but this is the fault of the daee because they should feel comfortable and
confident to open the Quran on their own.
o Taddabur / reflecting ()
o Understanding ()
2. To the sunnah of the Prophet (pbuh) ()
3. To the stories of the righteous predecessors ()
5. To perform all of the methods with wisdom () : you need to give them space
and not be on top of their heads did you pray, did you this, etc.
Means of conveying the dawah to Allah (swt) ()
Definition of (): it is the plural for (), anything that will make you to reach something (
) .
Means of the dawah () : it is what the daee uses in order to convey the dawah (
) whether publicly, personally, by writing, or manners, etc.
o Directly ():
By speech ()
By your actions (): instead of telling her to pray, you set an example by praying
Good behavior () : they see how you treat your family, children, neighbors,
parents, etc .
o Indirectly ( ) / external ():
Means of conveying the dawah ( ) Directly ( )By speech ()
Directly ():
1. By speech ()
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General / public gatherings () : lesson (), sermon (), lecture (),

seminar (), discussion (), writing (), workshop ( ) something that is
announced
Private gatherings () : private classes for students of knowledge () , it is not
usually announced, like after-school activity.
One on one () :
o Gentle advice (): like with your children at home, your friend, parents, spouse, etc.
o Gifting (): sometimes you have a problem with someone and it is difficult to speak
to them, so you give them a gift.
Personal messages () : like writing a message to someone, sometimes you feel
shy speaking, so you express it by writing.
Description of Speech Words of the Daee ( - )
1. Clear (): you need to be convinced of the knowledge and know it.
2. Free of double meanings () : it should be free of double meanings or
using words that can be inappropriate in another language.
3. Use terminology from the deen () : for example say ( )tawheed, ( )taqwa,
so that you are familiar with the terminology in the deen.
4. Take things slowly (): the Prophet (pbuh) used to speak slowly ,that you can even count the
words, subhan Allah.
5. Repetition (): the Prophet (pbuh) used to repeat something three times. The problem is that
we want everything very quickly, we are hasty to learn the knowledge, but you have to patient with
knowledge.
6. Avoid using difficult words, avoid thinking you are great and avoid putting people down (
) : You need to make the knowledge simple, do not show off by using difficult
words. Do not put any people or nationalities down avoid criticizing others. If any of these points
are not there, then there is some issue with the one speaking there is ego. If you are speaking or
writing without your heart moving, then this is a problem. And the shaitan can easily make you fall
into a trap, making you forget for Whom you are doing it. You start to learn just so that you finish.
May Allah (swt) protect us. Ameen.
Means of conveying the dawah ( ) Directly ( )By your actions

( )and Good behavior ()
By your actions ()
This includes al actions to spread the deen and knowledge () .

For example, to build / participate in building a masjid, to build / participate in building a center is a
form of dawah. Some people think a speaker is getting all of the reward, whereas there are people
behind the scenes as well, subhan Allah.
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Or to participate in printing books and magazines. Or in building universities for the deen (
) . Everyone wants to have a secret deed between himself and Allah (swt),
and these are ways that even Sheikh As Saadee said are abundantly rewarded.
Good traces left behind ()
2. Good manners () : the way you spread the religion is by your good behavior. Dont make
people uneasy about the deen. You dont want to be a means of making people uncomfortable
about the deen. In your day to day activities going to the supermarket, school, shopping, etc the
way you spread the deen is not by talking about the deen straight away, or giving books, but by your
good behavior. You should be well-mannered especially to non-Muslims. You dont want to be in a
shop arguing because of 5 dirhams is it worth screaming for 5 dirhams? If you want to know the
status of your faith, look at your manners, especially towards those you are close to your spouse,
children, maids, etc. The Prophet (pbuh) said: ( "

( ) It was narrated from Ibn 'Abbas that: the Prophet said: "The best of you is
the one who is best to his family, and I am the best of you to my family.") Sunan Ibn Majah Book 9,
Hadith 2053. We get more upset with those we are close to because we are living them, the
proximity is closer, so the expectations are higher. And when Allah (swt) puts you with the people in
your family, there is wisdom because these are the characteristics that you need to be nurtured for
your weaknesses. The characteristics of your husband are what you need in order to trigger your
weaknesses, and vice versa. And you need to learn from this, you dont want to come out as a loser.
For example, your husband or children will say something that will push your button, and this is to
show you your weakness.
3. Actions and speech are in agreement () : you dont want to say something and do
something else you shouldnt contradict yourself. So when you have good manners and you dont
contradict yourself, then you will leave good traces behind you and become an example for others.
Means of conveying the dawah ( ) Indirectly ()
Be cautious based on having tawakul in Allah (swt) when making dawah () :

you are relying on Allah (swt) and trusting Him to help you. When you are making dawah, you need
to be alert and aware, otherwise there are things which can spoil it. For example, you cant say I
have tawakul in Allah (swt) and do what you want. You need to be aware all the time, otherwise it
can negatively affect the dawah.
o Careful to not fall into sins () : sins are not only outer sins of the
tongue and limbs, but also inner sins of the heart like jealousy, riyaa, etc. There was a
teacher giving a lecture and she stopped all of a sudden, so she started making istighfar,
subhan Allah.
o Careful to not follow your desire () : the dawah is not about yourself and your
desires, but for Allah (swt). When you are making dawah for others, it is because you want
the benefit for others, not for yourself. For example, you cant tell your children you need to
be dutiful to your parents because you just want something from it, rather you are advising
for Allah (swt), not yourself.
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o Careful from your family and children () : Allah (swt) mentions in the Quran that
some of your children and household are enemies to you. Enemies mean they decrease
you in faith. If you go out for work and do overtime, no one will say anything out, but if you
go out for the dawah, they will ask why are you going now, yourre spending too much time,
subhan Allah. And all of this is a test. If the shaitan cannot discourage you through sins or
desires, then the shaitan will come in your surroundings. He will try to disturb you through
your family, subhan Allah. There was a student of knowledge, whom every time she wanted
to attend a lecture, her son would fall sick and she would not go. Then she said, hell be fine,
and she went and her son was fine, subhan Allah.
May Allah (swt) accept from all, grant us wisdom and guide us to the Straight Path. Ameen.
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Wisdom in The Dawah First Requirement

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Carrier of the Musk ( ) The Wisdom in the Dawah ()

Carrier of the Musk ()

The Wisdom in the Dawah ( )

Wisdom with theory ( = ) beneficial knowledge ( = ) increase in

(( ) So know (O Muhammad SAW) that L ilha ill-allh (none has

Levels of Wisdom by Application ( )

Justice in His rules, whether legislative or universal () : Types of

Opposite of the Pillars of Wisdom ( )

sincerity, need to check yourself. ( .) (Oh

Hadith: ( ( ) And he who believes in

Forbearance as a Pillar of Wisdom

Training yourself to be forbearing ( )

Surah Al Baqarah 263: (

Surah Al Baqarah 225: (

Surah Al Araf 199: ( ( ) Show forgiveness, enjoin what is good, and

Surah Al Imran 159: (

Forbearance of the Messenger (pbuh) from the seerah (

Forbearance of Ibad Ar Rahman The Slaves of the Most

Anger destroys forbearance ( )

Remedy for Anger ( )

" ( ) My father said to him (the Prophet): Show me what is on your

Dislike of hastiness in the Quran:

The Prophet (pbuh) nurtures/teaches the Companions

( )of Suleiman (as) ( ) :

o Perceptions (): We start to imagine things. If he doesnt answer my call, then he

What are the reasons for hastiness?

When is hastiness praised?

Hasty to forgiveness, sometimes we have a thought to ask for forgiveness, but

First Requirement: The Wise Way/Attitude (

Ways / Attitudes to gain wisdom ( ) :

force someone, then they will either reject it, or they

answer to the test is patience. Dont look at other

o If the Quran mentions only () , then it is inclusive of all

Ayah 23 ( ) (And your Lord has decreed that you

Ayah 26 ( ) : this shows you that the

The Wise Way/Attitude ()

Fiqh of the Pillars of Dawah to Allah ()

Surah Yusuf 108: (

Fiqh of the Pillars of Dawah to Allah () :

Pillars of Dawah to Allah: (1) Topic ()

Pillars of Dawah to Allah: (2) Caller ()

(1) Job of the daee ()

Surah Al Hajj 67: (

How much do you give in the dawah? ()

Level of energy () : according to your health, time, capacity, etc.

(2) Tools of the daee ()

Deep understanding () : how? By tadabur of the Quran ( ) and understanding the

(3) Manners and Attributes of the Daee ()

What did Sufyan Ath Thoori ( ) say?

What did Ibn Taymiyyah ( ) say?

What did Ibn Al Qayyim ( ) say? To deny a munkar ( ) is of four levels:

General message we can learn from:

A precious worship with Allah

- it is Purity of the heart-

Pillars of Dawah to Allah: (3) One being called / preached to ()

Types of People Being Called ()

Abilities of People Being Called ()

(1) Ways/Art of Dawah ()

( ) There is a way and style/art ()

Ways of Wise and Successful Dawah ()

Ways of Wise and Successful Dawah ()

o Teach them (): to educate them

Means of conveying the dawah to Allah (swt) ()