ایک مشہور عالمہ ،ادیبہ کی دس وصیتیں جو اس نے اپنی بیٹی کو شادی پر کی آپ کے لیے نقل کر رہی ہوں 
1- میری پیاری بیٹی ،میری آنکھوں کی ٹھنڈک ،شوہر کے گھر جا کر قناعت والی زندگی گزارنے کا اہتمام کرنا۔ جو دال روٹی ملے اس پر راضی رہنا ، جو روکھی سوکھی شوہر کی خوشی کے ساتھ مل جائے وہ اس مر غ پلاﺅ سے بہتر ہے جو تمہارے اصرار کرنے پر اس نے ناراضگی سے دیا ہو ۔ 
2- میری پیاری بیٹی ، اس بات کا خیال رکھنا کہ اپنے شوہر کی بات کو ہمیشہ توجہ سے سننا اور اسکو اہمیت دینا اور ہر حال میں ان کی بات پر عمل کرنے کی کو شش کرنا اسطر ح تم ان کے دل میں جگہ بنالو گی کیونکہ اصل آدمی نہیں آدمی کا کام پیارا ہو تا ہے ۔
3- میری پیاری بیٹی اپنی زینت و جمال کا ایسا خیال رکھنا کہ جب وہ تجھے نگاہ بھر کے دیکھے تو اپنے انتخاب پر خو ش ہو اور سادگی کے ساتھ جتنی بھی استطاعت ہو خوشبو کا اہتمام ضرور کرنا اور یاد رکھنا کہ تیرے جسم و لباس کی کوئی بو یا کوئی بری ہیت اسے نفرت و کراہت نہ دلائے ۔ 
4- میری پیاری بیٹی اپنی شوہر کی نگاہ میں بھلی معلوم ہونے کے لیے اپنی آنکھو ں کو سرمے اور کاجل سے حسن دینا کیونکہ پر کشش آنکھیں پورے وجو د کو دیکھنے والے کی نگاہوں میں جچا دیتی ہیں ۔ غسل اور وضو کا اہتمام کرنا کہ یہ سب سے اچھی خوشبو ہے اور لطافت کا بہترین ذریعہ ہے ۔ 
5- میری پیاری بیٹی ان کا کھانا وقت سے پہلے ہی اہتمام سے تیار رکھنا کیونکہ دیر تک برداشت کی جانی والی بھوک بھڑکتے ہوئے شعلے کی مانند ہو جاتی ہے اور ان کے آرام کرنے اور نیند پوری کرنے کے اوقات میں سکون کا ماحول بنانا کیونکہ نیند ادھوری رہ جائے تو طبیعت میں غصہ اور چڑچڑاپن پیدا ہو جاتا ہے ۔ 
6- میری پیاری بیٹی ان کے گھر اور انکے مال کی نگرانی یعنی ان کے بغیر اجازت کوئی گھر میں نہ آئے اور ان کا مال لغویات ، نما ئش و فیشن میں بر باد نہ کرنا کیونکہ مال کی بہتر نگہداشت حسن انتظام سے ہوتی ہے اور اہل عیال کی بہتر حفاظت حسن تدبر سے ۔
7- میری پیاری بیٹی ان کی رازدار رہنا ،ان کی نافرمانی نہ کرنا کیونکہ ان جیسے بارعب شخص کی نا فرمانی جلتی پر تیل کا کام کریگی اور تم اگر اسکا راز دوسروں سے چھپا کر نہ رکھ سکیں تو اسکا اعتماد تم پر سے ہٹ جا ئیگا اور پھر تم بھی اسکے دو رخے پن سے محفوظ نہیں رہ سکو گی ۔ 
8- میری پیاری بیٹی جب وہ کسی بات پر غمگین ہوں تو اپنی کسی خوشی کا اظہار ان کے سامنے نہ کرنا یعنی ان کے غم میں برابر کی شریک رہنا۔ شوہر کی کسی خوشی کے وقت غم کے اثرات چہرے پر نہ لانا اورنہ ہی شوہر سے ان کے کسی رویے کی شکایت کر نا ۔ ان کی خوشی میں خو ش رہنا۔ اور نہ تم ان کے قلب کے مکدر کرنے والی شمار ہو گی۔
9- میری پیاری بیٹی اگر تم ان کی نگاہوں میں قابل تکریم بننا چاہتی ہو تو اس کی عزت اور احترام کا خوب خیال رکھنا اور اسکی مرضیا ت کے مطابق چلنا تو اس کو بھی ہمیشہ ہمیشہ اپنی زندگی کے ہر ہر مرحلے میں اپنا بہترین رفیق پاﺅ گی۔ 
10- میری پیاری بیٹی میری اس نصیحت کو پلو سے باندھ لو اور اس پر گرہ لگا لو کہ جب تک تم ان کی خو شی اور مرضی کی خاطر کئی بار اپنا دل نہیں مارو گی اور انکی بات اوپر رکھنے کے لیے خواہ تمہیں پسند ہو یا ناپسند، زندگی کے کئی مرحلوں میں اپنے دل میں اٹھنے والی خواہشو ں کو دفن نہیں کر و گی اس وقت تک تمہاری زندگی میں بھی خو شیو ں کے پھول نہیں کھلیں گے ۔ اے میری پیا ری اور لاڈلی بیٹی ان نصیحتو ں کے ساتھ میں تمہیں اللہ کے حوالہ کر تی ہوں اللہ تعالیٰ زندگی کے تمام مرحلوں میں تمہارے لیے خیر مقدر فرمائے اور ہر بر ائی سے تم کو بچائے ۔

اللهم اجعله مسلما صالحا عابدا ذاكرا.. حافظا للقران الكريم وممن يعملون به.. اللهم اجعله بارا بوالديه وأهله.. اللهم حسن خلقه وخلقه .. اللهم أعذه من شياطين الأنس والجن.. اللهم سهل ويسر حمله وولادته.. اللهم أقر عيني به.. اللهم ارزقني ولدا واجعله تقيا ذكياواجعله سليما معافى ولا تجعل في خلقه زيادة ولانقصان .. واجعل عاقبته إلى الخير… اللهم إني نذرت لك ما في بطني محررا… فتقبل مني إنك أنت السميع العليم… اللهم اصلح لي ذاتي وذريتي… اللهم استودعتك هذا الجنين فحسن في خلقه وأخلاقه يا ربالعالمين.. اللهم اني اسألك هون الطلق وحسن الخلق .. اللهم آمين. “اللهم إني أستودعك جنيني الذي في رحمي، أنت الذي لا تضيع ودائعك يا الله” “اللهم ارزقه جمال الخَلق والخُلق، وقوة الدين والبدن، وسعادة الدنيا والآخرة” اللهم ياأرحم الراحمين , اللهم أكتب طفلي الذي في بطني من السعداء .. اللهم اكتب له العمر الطويل بالعمل الصالح … اللهم اكتب له الرزق الواسع , اللهم واكتبه من الصالحين … اللهم اجعله من حفظة كتابك والعاملين به … اللهم اكتب له المعافاة في الدين والدنيا … اللهم اجعله بارا بوالديه , اللهم اجعله قرة عين لوالديه … اللهم اهديني واهدي أبيه بتربيته التربية الصالحة التي ترضى عنا بها .. اللهم اكتب له الجهاد في سبيلك وفي سبيل نصر إسلامك … اللهم اكتب له الشهادة في سبيلك وفي سبيل نصرة إسلامك … اللهم إن كنت كتبته من الطالحين , فاكتبه من الصالحين ,,, اللهم إن كنت كتبته من الأشقياء , فاكتبه من السعداء ,,, اللهم إن كنت كتبت له الرزق القصير , فاكتب له الرزق الطويل ,,, اللهم إن كنت كتبت له العمر القصير في العمل الصالح , فاكتب له العمر الطويل في العمل الصالح , دعــاء يفضــل قولــه بعـد كـــل صــلاه:- **اللهم ان كنت قدرت جنينا في بطني , أسألك أن تجعله سليما معافى من كل عاهه وبلاء , وأن تجعله في أحسن صورة, اللهم واجعله من عبادك الصالحين , اللهم وأنبته نباتا حسنا , واجعله من حفظة كتابك بمنك ورحمتك وعفوك يااللــــه. **اللهم اني استودعك ما خلقت في رحمي يا من لا تضيع ودائعه, اللهم احفظه,واجعله سليم معافى لا زيادة في خلقه ولانقصان. منقول

معلمة في أحد المدارس جميلة وخلوقة سألوهازميلاتها في العمل 

لماذا لم تتزوجي مع انك تتمتعين بالجمال ؟ 

فقالت:هناك امرأة لها من البنات خمس فهددها زوجها إن ولدت بنت فسيتخلص منها وفعلا ولدت بنت 

فقام الرجل ووضع البنت عند باب المسجد 

بعد صلاة العشاء وعند صلاة الفجر وجدها لم تؤخذ فاحضرها إلى المنزل وكل يوم يضعها عند المسجد 


وبعد الفجر يجدها ! 


سبعة أيام مضت على هذا الحال وكانت والدتها تقرأ عليها القرآن .. 


المهم ملّ الرجل فاحضرها وفرحت بها الأم حملت الأم مره أخرى وعاد الخوف من جديد 


فولدت هذه المرة ذكرا ولكن البنت الكبرى ماتت ثم حملت بولد آخر فماتت البنت الأصغر من الكبرى ! 


وهكذا إلى أن ولدت خمسه أولاد وتوفيت البنات الخمس ! 


وبقيت البنت السادسة التي كان يريد والدها التخلص منها ! 

وتوفيت الأم وكبرت البنت وكبر الأولاد . 


قالت المعلمة: أتدرون من هي هذه البنت التي أراد والدها التخلص منها ؟ 


إنها أنا تقول لهذا السبب لم أتزوج لأن والدي ليس له احد يرعاه وهو كبير في السن 


وأنا أحضرت له خادمه وسائق أما إخوتي الخمسة الأولاد فيحضرون لزيارته منهم من يزوره كل شهر مره 


ومنهم يزوره كل شهرين ! 


أما أبي فهو دائم البكاء ندماًا على ما فعله بي . 


ياسبحــان الله 


القصه واقعيه ,,

ايک دفعہ كا ذكر ہے كہ ايک تھا مچھیرا، اپنے كام ميں مگن اور راضی خوشی رہنے والا۔ وہ صرف مچھلی كا شكار كرتا اور باقی وقت گھر پر گزارتا۔ قناعت كا يہ عالم كہ جب تک پہلی شكار كی ہوئی مچھلی ختم نہ ہو دوبارہ شكار پر نہ جاتا۔

ايک دن كی بات ہے کہ ۔۔۔ مچھیرے کی بيوی اپنے شوہر کی شكار كردہ مچھلی كو چھیل كاٹ رہی تھی كہ اس نے ايک حيرت ناک منظر ديكھا۔۔۔ حيرت نے تو اس كو كو دنگ كر كے ركھ ديا تھا۔۔۔ ايک چمكتا دمكتا موتی مچھلی كے پيٹ ميں۔۔۔ سبحان اللہ ۔۔۔ سرتاج، سرتاج، آؤ ديكھو تو، مجھے كيا ملا ہے۔۔۔ كيا ملا ہے، بتاؤ تو سہی۔۔۔ یہ دیکھو اتنا خوبصورت موتی ۔۔۔ كدھر سے ملا ہے۔۔۔ مچھلی کے پيٹ سے۔۔۔ لاؤ مجھے دو ميری پياری بيوی، لگتا ہے آج ہماری خوش قسمتی ہے جو اس كو بيچ كر مچھلی كے علاوہ كچھ اور كھانا کھانے كو ملے گا۔۔۔

مچھیرے نے بيوی سے موتی لیا۔۔۔ اور محلے كے سنار كے پاس پونہچا۔۔۔ السلام عليكم۔۔۔ و عليكم السلام۔۔۔ جی قصہ یہ ہے کہ مجھے مچھلی كے پيٹ سے موتی ملا ہے۔۔۔ دو مجھے ، ميں ديكھتا ہوں اسے۔۔۔ اوہ،،،، يہ تو بہت عظيم الشان ہے۔۔۔ ميرے پاس تو ايسی قيمتی چيز خريدنے كی استطاعت نہيں ہے۔۔۔ چاہے اپنا گھر، دكان اور سارا مال و اسباب ہی كيوں نہ بيچ ڈالوں، اس موتی كی قيمت پھر بھی ادا نہیں کرسكتا میں۔۔۔ تم ايسا كرو ساتھ والے شہر كے سب سے بڑے سنار كے پاس چلے جاؤ۔۔۔ ہوسكتا ہے كہ وہ اس کی قيمت ادا كرسكے، جاؤ اللہ تيرا حامی و ناصر ہو۔۔۔

مچھیرا موتی لے كر، ساتھ والے شہر كے سب سے امير كبير سنار كے پاس پونہچا، اور اسے سارا قصہ كہہ سنايا۔۔۔ مجھے بھی تو دكھاؤ، ميں ديكھتا ہوں ايسی كيا خاص چيز مل گئی ہے تمہيں۔۔۔ اللہ اللہ ، پروردگار كی قسم ہے بھائی، ميرے پاس اس كو خريدنے کی حيثيت نہیں ہے۔۔۔ ليكن ميرے پاس اس كا ايک حل ہے، تم شہر كے والی کے پاس چلے جاؤ۔۔۔ لگتا ہے ايسا موتی خريدنے كی اس كے پاس ضرور حيثيت ہوگی۔۔۔ مدد كرنے كا شكريہ، ميں چلتا ہوں والی شہر کے پاس۔۔۔

اور اب شہر كے والی كے دروازے پر ہمارا یہ مچھیرا دوست ٹھہرا ہوا ہے، اپنی قيمتی متاع كے ساتھ، محل ميں داخلے كی اجازت كا منتظر۔۔۔ اور اب شہر كے والی كے دربار ميں اس كے سامنے۔۔۔ ميرے آقا، يہ ہے ميرا قصہ، اور يہ رہا وہ موتی جو مجھے مچھلی كے پيٹ سے ملا۔۔۔ اللہ اللہ۔۔۔ كيا عديم المثال چيز ملی ہے تمہيں، ميں تو گويا ايسی چيز ديكھنے كی حسرت ميں ہی تھا۔۔۔ ليكن كيسے اس كی قيمت كا شمار كروں۔۔۔ ايک حل ہے ميرے پاس، تم ميرے خزانے ميں چلے جاؤ۔۔۔ اُدھر تمہيں 6 گھنٹے گزارنے كی اجازت ہوگی۔۔۔ جس قدر مال و متاع لے سكتے ہو لے لينا، شايد اس طرح موتی کی كچھ قيمت مجھ سے ادا ہوپائے گی۔۔۔ آقا، 6 گھنٹے!!!! مجھ جيسے مفلوک الحال مچھیرے كے لئے تو 2 گھنٹے بھی كافی ہيں۔۔۔ نہيں، 6 گھنٹے، جو چاہو اس دوران خزانے سے لے سكتے ہو، اجازت ہے تمہيں۔۔۔

ہمارا یہ مچھیرا دوست والی شہر كے خزانے ميں داخل ہوكر دنگ ہی رہ گيا، بہت بڑا اور عظيم الشان ہال كمرا، سليقے سے تين اقسام اور حصوں ميں بٹا ہوا، ايک قسم ہيرے، جواہرات اور سونے كے زيورات سے بھری ہوئی۔۔۔ ايک قسم ريشمی پردوں سے مزّين اور نرم و نازک راحت بخش مخمليں بستروں سے آراستہ۔۔۔ اور آخری قسم كھانے پينے كی ہر اُس شئے سے آراستہ جس كو ديكھ كر منہ ميں پانی آجائے۔۔۔

مچھيرے نے اپنے آپ سے كہا،،، 6 گھنٹے؟؟؟ مجھ جيسے غريب مچھیرے كے لئے تو بہت ہی زيادہ مہلت ہے يہ۔۔۔ كيا كروں گا ميں ان 6 گھنٹوں ميں آخر؟؟؟ خير۔۔۔ كيوں نہ ابتدا كچھ كھانے پينے سے كی جائے؟؟؟ آج تو پيٹ بھر كر كھاؤں گا، ايسے كھانے تو پہلے كبھی ديكھے بھی نہيں۔۔۔ اور اس طرح مجھے ايسی توانائی بھی ملے گی جو ہيرے، جواہرات اور زيور سميٹنے ميں مدد دے۔۔۔

اور جناب ہمارا يہ مچھیرا دوست خزانے كی تيسری قسم ميں داخل ہوا۔۔۔ اور ادھر اُس نے والی شہر كی عطاء كردہ مہلت ميں سے دو گھنٹے گزار ديئے۔۔۔ اور وہ بھی محض كھاتے، كھاتے، كھاتے۔۔۔ اس قسم سے نكل كر ہيرے جواہرات كی طرف جاتے ہوئے، اس كی نظر مخمليں بستروں پر پڑی، اُس نے اپنے آپ سے كہا۔۔۔ آج تو پيٹ بھر كر كھايا ہے۔۔۔ كيا بگڑ جائے گا اگر تھوڑا آرام كرليا جائے تو، اس طرح مال و متاب جمع كرنے ميں بھی مزا آئے گا۔۔۔ ايسے پر تعيش بستروں پر سونے كا موقع بھی تو بار بار نہيں ملے گا، اور موقع كيوں گنوايا جائے۔۔۔ مچھيرے نے بستر پر سر ركھا اور بس،،،، پھر وہ گہری سے گہری نيند ميں ڈوبتا چلا گيا۔۔۔

اُٹھ اُٹھ اے احمق مچھیرے، تجھے دی ہوئی مہلت ختم ہوچكی ہے۔۔۔ ہائيں، وہ كيسے؟؟؟ جی، تو نے ٹھيک سنا ہے، نكل ادھر سے باہر كو۔۔۔ مجھ پر مہربانی كرو، مجھے كافی وقت نہيں ملا، تھوڑی مہلت اور دو۔۔۔ آہ۔۔۔ آہ۔۔۔ تجھے اس خزانے ميں آئے 6 گھنٹے گزر چكے ہيں، اور تو اپنی غفلت سے اب جاگنا چاہتا ہے۔۔۔ ! اور ہيرے جواہرات اكٹھے كرنا چاہتا ہے كيا؟؟؟ تجھے تو یہ سارا خزانہ سميٹ لينے كے لئے كافی وقت ديا گيا تھا۔۔۔ تاكہ جب ادھر سے باہر نكل كر جاتا تو ايسا بلكہ اس سے بھی بہتر کھانا خريد پاتا۔۔۔ اور اس جيسے بلكہ اس سے بھی بہتر آسائش والے بستر بنواتا۔۔۔ ليكن تو احمق نكلا كہ غفلت ميں پڑگيا۔۔۔ تو نے اس كنويں كو ہی سب كچھ جان ليا جس ميں رہتا تھا۔۔۔ باہر نكل كر سمندروں كی وسعت ديكھنا تونے گوارہ ہی نہ کی۔۔۔ نكالو باہر اس كو۔۔۔ نہيں، نہيں، مجھے ايک مہلت اور دو، مجھ پر رحم كھاؤ۔۔۔

يہ قصہ تو ادھر ختم ہو گيا ہے !!!

ليكن عبرت حاصل كرنے والی بات ابھی ختم نہيں ہوئی۔۔۔

اُس قيمتی موتی كو پہچانا ہے آپ لوگوں نے؟؟؟

وہ تمہاری روح ہے اے ابن آدم، اے ضعيف مخلوق!!!

يہ ايسی قيمتی چيز ہے جس كی قيمت كا ادراك بھی نہيں کیا جاسكتا۔۔۔

اچھا، اُس خزانے كے بارے ميں سوچا ہے كہ وہ كيا چيز ہے؟؟؟

جی ہاں، وہ دنيا ہے۔۔۔

اس كی عظمت كو ديكھ دیکھ اس كے حصول كے لئے ہم كيسے مگن ہيں؟؟؟

اس خزانے ميں ركھے گئے ہيرے جواہرات!!!

وہ تيرے اعمال صالحہ ہيں۔۔۔

اور وہ پر تعيش و پر آسائش بستر!!!

وہ تيری غفلت ہيں۔۔۔

اور وہ كھانا پينا!!!

وہ شہوات ہيں۔۔۔

اور اب۔۔۔ اے مچھلی كا شكار كرنے والے دوست۔۔۔

اب بھی وقت ہے كہ نيندِ غفلت سے جاگ جا،،

اور چھوڑ دے اس پر تعيش اور آرام دہ بستر كو۔۔۔

اور جمع كرنا شروع كردے ان ہيروں اور جواہرات كو جو کہ تيری دسترس ميں ہی ہیں۔۔۔

اس سے قبل كہ تجھے دی گئی 6 گھنٹوں كی مہلت ختم ہوجائے۔۔۔

تجھے محض حسرت ہی رہ جائے گی۔۔۔

خزانے پر مامور سپاہيوں نے تو تجھے ذرا سی بھی اور زيادہ فرصت نہيں دينی،

اور تجھے ان نعمتوں سے باہر نكال دينا ہے جن ميں تو رہ رہا ہے ۔۔"

Islam is a universal way of life and therefore addresses the entire community. This flows firstly from the fact that Islam is the religion prescribed by Allaah, the Almighty, to the whole of humanity. Secondly, Islam, being a complete code of life, providing clear-cut criteria for man’s activity in all domains of life, social, economical, political and ideological alike, possesses all-embracing characteristics. Hence it naturally captures the interest of the highly cultured and the less educated, the wealthy and the poor, the specialist and the layman, the intellectual and the ordinary.

Addressing His Messenger, Muhammad  Allaah, the Most Exalted, Says (what means): “And We have not sent you except as a giver of glad tidings and a warner to all humanity.” [Quran 34:28] and “And verily We have sent you as a mercy to all humanity.” [Quran 21:107]

An efficient and effective invitation of the general public and the relatively more gifted minds among the people in particular call for several important considerations which, in fact, require rigorous study.

First and foremost, the Muslim who wishes to carry the burden of his sublime mission, so that all those concerned may be properly enlightened through him about Islam, should have sufficient knowledge and correct understanding of the Quran and the Sunnah (Prophet’s tradition, sayings, practice, etc). Ideally, he should be aware of the relevant past experiences throughout the history of the Muslim Ummah(community). Further, he should possess a sufficient insight into human psychology. He also ought to be intelligent enough to adapt himself to various circumstances and identify and define the problems with which he is confronted.

More so today than in the past, the presentation of the message of Islam requires efficient planning, intelligent organization and thoughtful co-ordination of activities for the work to be lasting and productive. In order for this gigantic task to be fruitful, it should be backed up by state or state-like powerful organizations.

It must be pointed-out that Christian Missions in Africa and Asia are eliciting enormous support form the governments of their respective countries as well as private institutions. In addition to this, the tremendously wealthy churches implement their plans through their own missionary organizations.

The continuous flow of generous funds from Europe and America have enabled these Christian Missionaries to establish thousands of primary, secondary and high schools, fully equipped modern hospitals and cultural centers everywhere they could, even in major Muslim countries such as Egypt, Indonesia, Pakistan and Turkey.

The foregoing discussion should at least serve as a basis for comparison between what people on the other side of the fence have been doing and what we Muslims ought to do, but are a long way off doing it.

The scope of Islamic work involved in the field and the complexities of modern life imposed upon our societies have rendered individual efforts ineffective. The ideal of furthering the Islamic cause cannot possibly be realized by the efforts of part-time workers and untrained individuals with meager resources.

The fact that the work undertaken by some groups of Muslims has not scored success by any measure, ought to be attributed to an appalling lack of education, training and understanding of current problems as well as inadequate means and methods to approach the parties concerned, while the sincerity and devotion of the individuals involved in such groups deserves the praise.

The question ‘how and where to work’ must be answered realistically. There are two main areas where Islamic work needs to be carried out. Firstly, countries with predominantly Muslim populations, having long-established Islamic tradition. Secondly, countries having little or no Muslim populations, but possessing a high potential for ‘Islamization’.    

It is a sad fact that many parts of the Muslim World today feel themselves deprived of Islamic culture and education by western colonization of the past or by damaging influences of alien cultures and ideologies, still persisting in Muslim lands.

Therefore, Muslim masses suffering from these setbacks must be “re-educated” in Islam and “regained” to the Muslim Ummah. Clearly, the process of “re-Islamization” of the Muslim peoples is a huge task. It entails facing considerable difficulties, moral and material.

In the primary stages, the great volume of “Da’wah” (calling to Islam) work must be concentrated in such Muslim countries, where the response to the Islamic Call and the chances of success are tremendously high. In many such countries, it is quite possible to organize all kinds of educational and social services in co-operation with the local residents, societies and institutions.

In places where “Da’wah” work is taken up for the first time, the nature of activities may differ substantially from those conducted in predominantly Muslim countries. It is necessary for those who would be directly involved in the “Da’wah” work to know the language, the habits, the beliefs, the nature, the needs and hobbies of the native people whom they want to address.
Informing and inviting others to Islam using argumentative methods, even if they are full of impressive evidences, prevents people from accepting the “Truth”. So the listeners should be spoken to politely, because the aim is not to defeat them in disputation. The real importance lies in the fact that you have won their hearts by displaying good attitude.

It is necessary to reform methods of thinking and build a genuine clear vision of its different stages. There is no field of science that cannot be regulated by the comprehensive Quranic perspective, which extends over all its core issues: goals, methods, facts and application.

With knowledge being directed towards the consolidation of power, hegemony,, egoism and transforming scientific accomplishments into weapons against mankind, rather than in his favor, giving an Islamic character to knowledge becomes even more important. It abides by the Quranic vision of the universe, life and the adoption of the framework set by Islam to regulate the scientific movement.

The focal points of the Islamization of knowledge:

The Islamization of knowledge is based on the following focal points:

1- To practice knowledge-based activity (discovery, collection, composition and publication) from an Islamic point of view.
2- To contain all various theoretical and applied human activities and sciences so as to be formed within an Islamic framework.
3- To assure that the capability of the Islamic mind, thought and method keeps up with the needs and challenges of the Ummah (Muslim nation).

The necessities for the Islamization of knowledge:

The need for knowledge to have an Islamic identity emanates from several necessities:

First: The necessity of creed:

It is to surrender to Allaah, the Lord of all that exists, submitting to His Will, Commands and Prohibitions in all affairs of life. To give an Islamic identity to knowledge in the creed requires:

1- To aid the Muslims all over the world to have a better and more correct understanding of Islam. Thus, being more convinced concerning the right of this religion to lead mankind.

2- To enable the Muslims to acquire the necessary material power to develop their civil life so that they may achieve a suitable position in this world. As a result, they will be capable of encountering the challenges imposed upon them by their enemies who desire that they remain underdeveloped and in poverty.

Second: The necessity of humanity:

It is the endeavor to make the conscious believing person, who is able to resist all forms of rogue (and misleading) knowledge.

Third: The civic necessity:

To protect present and future Muslims from getting dissolved in civilizations other than their own. The aim of giving an Islamic character to civilization is to restore the role of this Ummah in rebuilding the world through knowledge based on the guidance of Allaah The Almighty.

Fourth: The scientific necessity:

It is true that scientific activity, in its material aspect, has been established upon personal gains, ambitions, discovery and the pursuit of being distinguished. However, giving an Islamic character to it encourages scientific activity to flourish in discovering facts and established norms of the universe. Thus, the sources of power and energy that the Book of Allaah The Almighty Referred to will be made evident. He The Almighty called upon the Muslims to extract them to provide mankind with good in abundance.

The role of the Muslim in utilizing the Islamic method for scientific means becomes more important in the age of mass communication, space exploration and computer science. Therefore, it is incumbent that the Muslims have a prominent role in the civil scientific renaissance. This role will establish the necessary base to achieve successive authority on earth and face the challenges of time provided that they endeavor on the basis of the Book of Allaah The Almighty and the Sunnah of His Messenger .

This is the difference between the Muslim scientist and those who only seek to gain wealth and position. They make a mockery of their knowledge for the destruction of mankind rather than facilitating the means of life and pursuing happiness for all people.

Principles of the Islamization of knowledge:

The principles of the Islamization of knowledge vary with the different variety of scientific fields. These principles include:

1- To believe in the Oneness of Allaah The Almighty and reflecting this belief upon all aspects of thought and activity.

2- To believe that man is the vicegerent of Allaah The Almighty on earth, and that He The Almighty Has Subjugated all things in it to his service.

3- To believe in Islam’s comprehensive nature and ability to lead the world in all disciplines.

4- To believe in the general nature of Islamic facts in all times, places and associated people.

5- To believe in the necessary agreement of the Divine revelation with the mind.

6- To make Muslims mindful of their religion and their role in life.

7- To unify the concepts and methods of Islamic thought.

8- To encompass the Islamic heritage: The Quran, the Sunnah, the tradition of the Companions, May Allaah Be Pleased with them and their followers from the two subsequent generations, May Allaah Have Mercy upon them and the efforts of the scholars, thinkers and reformers of the Ummah.

9- To be up-to-date with the latest achievements of contemporary knowledge.

10- To renew the basic priorities of scientific research.

11- To compose scientific cadres and provide necessary technical, material and human resources.

12- To care for the role of knowledge, libraries and the Arabic translation of sciences that preceded us.

13- To encourage Arabic in the pursuit of scientific knowledge and giving importance to it because it will be the instrument of Arabic and Islamic thinking until it becomes the (universal) language of science.

14- The disciplining of scientific cadres, competent in more than one single foreign language, to be active elements in the effective transmission of (knowledge from) the developed Western civilizations.

15- To increase individual activity in this respect through investigating the intention of serving Islam and the Ummah in the educational process and performance of scientific research.

16- To provide the necessary resources to conduct scientific research and experiments and rewarding scientists in all scientific fields through the distribution of prizes and raising their financial status.

17- To encourage the excellent youth by investing in them and setting up long-term plans for them to be the scientists of the future.

Da’wah is an Arabic word which comes close to the word “invite” or “invitation” in English. The understanding of the usage of the word “Da’wah” with regard to the faith of Islam is that it is the responsibility of the Muslims to “invite” all humanity to the way of Islam, i.e., submission to the One True God (Allaah Almighty) on His terms. Da’wah is incumbent on all Muslims and must be done in compliance with the methodology already established by the last Prophet of Islam, Muhammad .

Muslims therefore must exercise their efforts and use all permissible means to invite others to the truth they have. Bearing the message is a serious responsibility and a noble task and, as such, it has to be performed with knowledge, seriousness, consideration and wisdom. When embarking in such an effort, there are some priorities that should be taken into account. Such priorities can be divided into two categories: (1) those regarding the content of Da’wah and (2) those regarding those who make/receive Da’wah. Priorities of the first category are:

1-    Tawheed (Islamic monotheism)

Tawheed is the bedrock of every Islamic activity, whether directed to Muslims or non-Muslims. It is the essence of Islam, without which every effort is rendered null. The Quran shows, in no uncertain terms, that the message and the top priority of all the Prophets may Allaah exalt their mention was one and the same: The message of Tawheed.

Tawheed means “the realizing and maintaining of Allaah’s Oneness in all of man’s actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His Dominion and His actions (Ruboobiyyah), One without similitude in His Names and Attributes (Al- Asmaa’ Was-Sifaat), and one without rival in His Divinity and worship (Uloohiyyah).”

Muhammad  the last Prophet sent to humanity and the Jinn, was ordered by Allaah, the Most Exalted, in the Quran to say (what means):

“Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the polytheists.'” [Quran 12:108]

Tawheed is the most important concept in Islam and the top priority in bearing the Message. The following evidence shows this in a clear way:

The oft-quoted reference with regards to priorities and gradation in Da’wah is the famous narration reported by Ibn `Abbaas  who said: “The Prophet  sent Mu`aath to Yemen and said: ‘Invite the people to testify that Laa ilaaha illa Allaah [none has the right to be worshipped but Allaah] and that I am the Messenger of Allaah. If they obey you in that, then inform them that Allaah has enjoined upon them five daily prayers in every day and night. If they obey you in that, then inform them that Allaah has made it obligatory on them to pay the Zakaat (alms) from their properties and it is to be taken from the wealthy among them and given to the poor among them. ‘” [Al-Bukhaari and Muslim]

It was for this reason that the Prophet  stayed in Makkah for thirteen years, calling people to the correct understanding of the Oneness of Allaah Almighty, and making worship solely for Him.

Priorities of Da’wah to non -Muslims is as important as Da’wah to Muslims. The top priority with regards to non-Muslims is to bring them away from their disbelief or polytheism to belief in the Oneness of Allaah Almighty and the Messengership of Muhammad  and teaching them the true purpose of their existence.

2-  Strengthening belief:

The best of generations, the Companions  learned their religion from the Prophet sallallaahu alayhi wa sallam himself and continued on keeping the same priorities, strengthening belief before anything else.

Abdullaah Ibn `Umar  said “We lived during a period of time in which one of us would receive faith first before receiving the Quran and when the Quranic Chapters were revealed, we would learn what they permitted, what they ordered and what should be the stance towards them. But I have seen men, some of whom are given the Quran before faith and they read it from the opening chapter of the Book to its closing and they do not know what it orders, what it forbids and what should be his stance towards it. They are like someone who picks dates only to throw them (i.e. he does not get any benefit from his recital).” [Al-Haakim]

Having shown that the first priority is calling to correct beliefs and faith in Allaah, it is important to understand the underlying reasons as to why this primary objective remains true in all places and at all times.

There is no doubt that all our shortcomings are related to our level of faith. Many consider the unity of Muslims to be one of the most fundamental issues that we should concentrate our efforts on, since without strong unity, Muslims are unable to face their problems.

However, unity cannot be achieved through organizations or lectures, nor can it be achieved by spending money. We need to realize that it was Allaah Himself Who united the hearts of the Companions  of the Prophet  once faith entered their hearts. Allaah Almighty Says (what means):

“And He has united their (believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allaah has united them. Certainly He is All-Mighty, All-Wise.” [Quran 8:63]

So, there is no way for establishing unity, brotherhood or an Islamic society except through profound faith which leads to righteous action.

Consequently, the first step for us to take is to correct our faith. Anything else would be short-sightedness and lead to failure. We must learn and teach the true Islamic faith; its realities, signs and benefits. Learning the faith should be accompanied by learning about Shirk (associating partners with Allaah in worship) and disbelief, so that Muslims safeguard themselves from the disbelief and misguidance of the disbelievers. To strengthen our faith we must put the Quran back to its proper place in the Muslim’s life. The Quran is the book of guidance that is to be understood and abided by, not merely recited and used as a talisman.

As concerns the priorities related to the second category: they are:

1- Cultivating one’s personality and character

The Prophet  said: “The best believers are those with the best character.” [Abu Daawood and others]

One of the duties of the Prophet  was purifying people around him, by helping them acquire noble character and rid any evil that was in their souls.

Spirituality and piety also need to be developed. Muslim scholars must teach Muslims simple things first, before proceeding to more complicated matters, while Muslims must turn to their scholars for guidance and leave interpreting religion without knowledge. This is a very grave matter which is one of the major causes of many problems that Muslims are facing today.

2-  Starting with one’s own family and relatives:

Among the priorities, too, is that the first people that Muslims should call to Allaah are their own families and relatives. Allaah, The Most Exalted, ordered His Messenger  to warn his relatives (of disbelief and urge them to submit to Allaah), as He Says (what means): “And warn (O Muhammad) your closest kindred.” [Quran 26:214]

Addressing the believers in general, Allaah Almighty Says (what means):“O you who believe! Protect yourselves and your families from the Fire whose fuel will be people and stones (idols).” [Quran 66: 6]

Family is the basic nucleus of the society and when that institution is healthy, all of the society will be healthy too.

3- Consulting scholars whenever needed

Every innovation or act of Shirk entails speaking about Allaah and His religion without knowledge. This is why it is such a great priority that Muslims learn to consult scholars in religious matters and speak only based on certain knowledge. Were Muslims to follow the way of Abu Bakr  who said: “What earth will hold me, and what heaven will shadow me if I say something concerning the Book of Allaah (Quran) which I do not know?”, there would probably be no secularism, modernism, feminism, rejection of the Sunnah and other deviations present among the Muslims nowadays.

Who to start with?

In Da’wah (call to Islam), start with yourself before the members of your family and other people and look at what is lacking in you in order that you may start treating it.

So if there is a common deficiency between you and one of your companions or family members, then join him with you in resolving this problem because the Messenger of Allaah sallallaahu alaihi wa sallam  said: “Whoever from amongst you sees an evil he should change it with his hand and if he is not able to, then with his tongue and if he is not able to, then he should hate it in his heart, and that is the weakest level of faith.”[Muslim and Ahmed]

How is your relationship with Allaah?

How is your humbleness in prayer?

Read about that which will better your condition and that of your prayer, increase your humbleness in it and soften your heart.

Are you one whose supplications are answered or do you notice most of your supplications not being answered?
Look into your Aqeedah (Faith) and the level of your certainty and reliance upon Allaah, and observe closely your food and drink – are they from that which is Halaal (lawful) or Haraam (unlawful), or is there some doubt about their source?

If the situation was one that requires enjoining good and forbidding evil, what would you do? Prophet Muhammad, sallallaahu alaihi wa sallam said: “By Him in Who’s Hand is my soul, you will enjoin good and prohibit evil or (else) Allaah will soon send upon you a punishment from Him, then you will call upon Him and He will not answer you.” [Ahmed and At-Tirmithi]

Maybe you would benefit from reading Hadeeths (Prophetic narrations) pertaining to the punishment of the grave and that of its bliss, about the terror of the Resurrection, and the torment of the Hell Fire. You could well continue reading for days, weeks or months, accompanying that with good actions and self-struggle.

It is imperative that a person takes his soul to account and treats his deficiencies. Match yourself against the Quran and the Sunnah (Prophet’s, sallallaahu alaihi wa sallam, tradition) to know who you are, and look what you have set aside for Allaah to know what Allaah, the Almighty and Majestic, has prepared for you because of the saying of the Messenger of Allaah, sallallaahu alaihi wa sallam: “Whoever wants to know what Allaah has prepared for him then he should look to what he has prepared for Allaah.” [As-Silsilah As-Saheehah]

Are you prepared for the meeting with Allaah?

Have you fulfilled the rights of the creation, one to another? Or are you in a constant state of postponing and deferring?

Have you converted your knowledge of repentance into crying and penitence?

Have you turned whatever you have read about loving Allaah into real love for your Muslim brothers?

Do you often visit them, and overlook their faults? Do you aid the needy from amongst them, feel delight for their happiness and grieve for their sorrow?

Do you taste the sweetness and delight of Faith?

Are Allaah and his Messenger, sallallaahu alaihi wa sallam, more beloved to you than anybody else?

Do you give precedence to the love of Allaah over wealth, business, whims and desires?

Test yourself when you hear the call to prayer, if you notice a desire to delay answering it in order to pursue your interests in trade (for example) then know that Satan has succeeded in gradually leading you astray and that your love for Allaah is deficient. In this way it is upon you to consolidate yourself, giving precedence to the orders of Allaah over any other worldly matter.

How is your abhorrence of entering into disbelief? Do you abhor it as you would abhor being thrown into the Hell Fire?
Do you live this abhorrence and this feeling in you, so that your sincerity to Allaah is cultivated and that you may hasten to purify your soul?

Contemplate the Hadeeth of Umm Salamah  who said: ‘”Most of the invocations of the Messenger of Allaah, sallallaahu alaihi wa sallam, used to be: “O Changer of the Hearts make my heart firm upon your religion.” [Ahmed and At-Tirmithi]

Reflect upon how Ibraaheem (Abraham)  feared associating partners with Allaah, so he used to supplicate (what means): “And keep me and my sons away from worshipping idols.” [Quran 14:35]

This is what Abu Ad-Dardaa’  used to fear hence his saying: ‘Verily what I fear from my Lord on the Day of Resurrection is that He calls me in front of all creation and says to me “O ‘Uwaymir (i.e., Abu Ad-Dardaa’ himself),” so I say, “Here I am My Lord at Your service,” so He says, “What did you act upon from the knowledge that you acquired?”

Don’t forget the supplication of Yousuf (Joseph)  (which means):“Cause me to die as a Muslim and join me with the righteous.” [Quran 12:101]

You should aid yourself through fear: living with the fear of eternal abode in the Hell Fire. Don’t rest and sit around while the sweetness of Faith is missing or is weakened. How many people set out on journeys for the purpose of treating their illnesses and how many of them spend out of their wealth to treat these illnesses? Do not the souls and the hearts have more priority in being treated, as their matter is one of total eternity? Bring to mind the Hadeeth, “Every slave will be resurrected upon that which he died.” [Muslim], then expect death at any moment.

It is better for you if you were to meet death whilst trying to improve your own condition than to die whilst striving to improve others’, being held accountable at the same time for leaving off obligatory actions just like the lantern that burns itself out and gives light to others, as in the Hadeeth: “The example of the scholar who teaches the people good things but forgets himself is that of a lantern, it gives light to the people but burns itself out.” [At-Tabaraani]

By: Sheikh Husayn al-Awaaishah