which suffered no [ 43]distinctions between Arab and non-Arab, between free and slave, to exist among the

Allah created man and caused him to dwell on this earth, but He did not forsake him. Rather He gave him what he needs of food, drink and clothing, and revealed to him throughout the ages a path to follow and be guided by. The interests and happiness of mankind at every time and in every place depend upon following the path of Allah and rejecting all others: of supplying an armed contingent in time of war. 62 In the same spirit, in consideration of the services they rendered to the state,that time the great church of Emessa [ 55]and that of Harran had been taken away from us); nevertheless it was no slight advantage against the Byzantine empire. 90 Another church was built in the same city, in the reign of Hārūn al-Rashīd (786–809),

The da’iyah (caller) may be faced with debates in his da’wah activities, especially with the People of the Book. Allah has commanded us, if it reaches the point of debate, to debate in a manner that is better, which is with kindness and gentleness, explaining the principles of Islam as they came, pure and simple, in a kindly manner and with no element of compulsion. Allah says (interpretation of the meaning): Abu-al-Faraj ibn Al-Jawzi writes in his Ru'ūs al-Qawārīr of a similar concept also called khutbah. Also referred to by the same name as the sermon, this concept was different. Its primary purpose was not to admonish, instruct or reprove, but rather to exalt and praise God. It invited others to worship and celebrate God's greatness. Ibn al-Jawzi employed a variety of metaphors and alluded to nature frequently. [16] See also [ edit ] had been his counsellor and [ 19]support, plunged Muḥammad into the utmost grief and despondency; and a little later means of returning to the Prophet at Medina. 25 This ninth year of the Hijrah has been called the year of the deputations, because Calling others to Islam is an honourable mission. This is the work of the prophets and messengers. The Messenger (peace and blessings of Allah be upon him) explained that his mission in life, and the mission of his followers, is to call people to Allah . Allah says (interpretation of the meaning):A person asked the Holy Prophet sa, “O Messenger of Allah! I am guilty of so many sins and I do not have the strength to avoid them all, although I can give up a single one of them.” The Holy Prophet sasaid, “Can you promise me that you will never lie?” He replied, “O Messenger of Allah! I promise that I will never lie.” He then went away saying, “The Holy Prophet has demanded from me such a simple thing.” In Lahore, the son of a non-Ahmadi who was employed in the railways, got influenced by Arya beliefs.His parents were very upset and took him to a maulviof Begum Shahi Mosque. When he presented some objections of the Aryas in front of the maulvi, he became very angry and ran up to him to beat him. The young man left his turban and fled and the people around chased after him. Seeing this situation, an Ahmadi by the name of Ahmad Din who used to work as a tailor also followed to his house. After finding out what had really happened, Ahmad Din Sahib came to me and informed me of the boy’s condition, adding that I must meet him and try to correct his thoughts. So I went with them to the boy’s house.

mythical personage, the Muslim warrior with sword in one hand and Qurʼān in the other, 3—but in the quiet, unobtrusive labours of the preacher and the trader who have carried

Period of Revelation

If building a physical structure needs effort and patience until it is complete, then building souls and guiding them to the truth also needs patience and sacrifice. The Messenger (peace and blessings of Allah be upon him) called people to Islam, patiently bearing the persecution of the disbelievers, Jews and hypocrites. They made fun of him and disbelieved in him; they insulted him and threw stones at him; they said that he was a sorcerer or a madman; they accused him of being a poet or a soothsayer – but he (peace and blessings of Allah be upon him) bore all that with patience until Allah granted him victory and caused His Religion to prevail. So the da’iyah must follow his example:

or our sacred books in the streets of the Muslims, or in their market-places; 43 that we will strike the bells 44 in our churches lightly; that we will not recite our services in a loud voice when Unlike what many Muslims think, preaching Islam is not about converting others to Islam, making presentations about Islam, giving lectures in mosques, having the prophetic traditions hanged on billboards in non-Muslim countries, etc. Those acts neither improve people’s understanding of Islam, nor even urge them to respect it as an important religion. If by coincidence they do, it is always individual cases, and their admiration is mostly directed towards the presenter while their view of Islam remains the same. All people understand that presenters are well trained on attracting others to what they present. Presenters usually beautify their commodity even if it were the most terrible. Religion is not a commodity, so please don’t treat it like one. In my opinion, giving a lecture about Islam in an attractive manner, is not the proper way of preaching Islam, and it has many negative impacts on the presenter him or herself. From what I have seen so far, they think so high of themselves, and they can’t even notice it. Please understand that the best preachment you can give, is the one you give to yourself. When you repair your own defects and immoralities, you will automatically teach others about Islam through real practice, and the outcome shall be amazing to the furthest extent. to share; but [ 32]he was quite at liberty to refuse his conformity to the (even) unanimous resolve of The story of Me’raj, therefore, is a fitting prelude to the journey of the human soul through life. The first step on this journey is to be taken through moral conduct – a sense of personal responsibility for the welfare of fellow human beings, service to God through service to His creation, and an awareness of His presence with us at all times. refuge in Abyssinia, and in the fifth year of his mission ( A.D. 615), eleven men and four women crossed over to Abyssinia, where they received aIslam has, moreover, been represented as a reaction against that Byzantine ecclesiasticism, 115 which looked upon the emperor and his court as a copy of the Divine Majesty on high, p. 39. Aaliya Rajah-Carrim. 2010. "Mauritian Muslims: Negotiating Changing Identities Through Language." In Tope Omoniyi (Ed): The Sociology of Language and Religion (Change, Conflict, Accommodation), pp. 29-44. Palgrave Macmillan, Basingstoke. years showed that it was dictated by no empty enthusiasm. 11 These letters only gave a more open and widespread expression to the claim to the Sermons on special occasions generally contain features that are relevant to the celebrations (e.g. Eid) or the natural phenomena for which they are delivered (e.g. Kusuf and Khusuf). For instance, on Eid al-Fitr, the preacher has a duty to instruct the faithful congregation concerning the zakat, or almsgiving. On Eid al-Adha the preacher includes remarks specifying the rules for the sacrifice. [1] the disputes of men: and none disagreed save those to whom the book had been [ 31]given, after the clear tokens had reached them, through mutual jealousy. And God guided