The position of the Muslim Ummah (nation), in this respect, is clear in the Quran, where Allah states (what means): “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong…” [Quran: 3:110]

Thus, Allah Almighty has honoured this Muslim Ummah by appointing it to share in the noble cause of its Prophet  (may Allah exalt his mention) by inviting people to follow the straight path. The Quran further stresses (what means): “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong…” [Quran: 9:71] while: “The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right…” [Quran: 9:71]

Hence, the truth emerges clearly that to enjoin what is right and forbid what is wrong constitutes a fundamental difference between a believer and a hypocrite, who pretends to be a believer when he is quite the reverse. Consequently, all members of the Muslim Ummah, men and women alike, are individually responsible to further the cause of Islam with the zeal, determination and sense of sacrifice of the Prophet  and his companions, may Allah be pleased with them.

That the Companions did their utmost, individually and collectively, to convey the light of Islam to all people, even outside the Arabian Peninsula, is demonstrated by the lengthy and dangerous journeys they took, reaching the Atlantic Ocean in the west and the Great Wall of China in the East. Countless distinguished companions breathed their last in faraway and foreign lands preaching Islam, for which their sacrifices knew no bounds.

At this point some commonplace misconceptions ought to be cleared. To call all peoples of the world to Allah is the duty of every responsible and conscientious Muslim. Since there is no priesthood in Islam or sacerdotal class among Muslims, the duty of the call to Allah cannot be transferred to an ill-conceived and imaginary group called the 'men of religion.' In Islam everyone is a man of religion and every man will be accountable to Allah as to whether he fulfilled his obligations sincerely and to the best of his abilities or not. The following verse of the Quran should be very enlightening in this respect; Allah says (what means): “Say: 'This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him.'” [Quran: 12:108]

Thus, anyone who rightly claims to be a follower of the Prophet  cannot evade his duty to call people to Allah.

The following prophetic traditions amply elucidate this point: “Let those who witness inform those who are absent.” [Al-Bukhari] The word 'witness' here is taken to mean anyone who possesses some Islamic knowledge. The Prophet  is also reported to have said: “Preach on my behalf, even with just one verse (i.e. verse of the Quran).”

Therefore, one need not be a profound scholar or a great jurist to call others to Islam. No doubt a person well-versed in Islamic sciences would be able to speak more authoritatively and would be in a position to explain matters of religion to the minutest details. However, a high level of scholarship is not a prerequisite to call others to Islam. Everyone’s effort has a definite gap to fill. A Muslim scholar will address his counterpart with a refined style and scholarly content, while a Muslim layman will have to reason with his equals in practical terms, each having a role complementary to the others.

Every individual of the Muslim Ummah is obliged to be actively engaged in whatever way he can to guide people to the right path and support, morally as well as materially, those who labour to discharge this responsibility. A common misconception that found appeal even among earlier Muslim generations and which still lingers on to this day stems from failure to comprehend the meaning of the following Quranic verse in the proper context (which means): “O you who have believed! Upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided...” [Quran: 5:105]

In all honesty and fairness, the above verse does not connote, by any stretch of imagination, that a so-called pious or saintly person may absolve himself of the responsibility to call mankind to truth simply by thinking that evil would not knock at his door, on account of his being pure and peaceful. Regardless of how pious one may appear to be, he can never equal the Prophet  or excel his companions, may Allah be pleased with them, in their moral perfection, sincerity of worship and religious devotion.

None of the Prophet's companions, may Allah be pleased with them, ever dreamt of resigning from the noble task of inviting the nations of the east and the west to eternal bliss and salvation offered by Allah through Islam. It was precisely to correct this wrong notion about the aforementioned verse that Abu Bakr, may Allah be pleased with him, issued the following warning: “O people! Indeed you read this exalted verse and put it in a place other than its own. Whereas I heard the Apostle of Allah  saying: "Indeed, if people see a cruel person and they do not restrain him, Allah may punish all of them."”

The Ansaar (inhabitants of Madeenah who welcomed the Muslim immigrants) had gone through great material sacrifices in support of the Islamic cause. When Allah granted victory to the Muslims after their long struggles against the polytheists and they conquered Makkah, some of the Ansaar felt satisfied. Now that Allah had bestowed His favour upon the believers and had crowned their noble efforts with a glorious and decisive victory over their opponents, they thought it justified for themselves to return to their much neglected trades and palm groves. Thereupon, Allah the Most High, revealed the following verse (which means): “…And do not throw [yourselves] with your [own] hands into destruction…” [Quran 2:195]

Which clearly meant that a believer would be exposed to the gravest danger if he were to abandon the struggle in the way of Allah and confine himself to routine Islamic duties such as Salaat (prayer), Sawm (fasting), Zakat (alms-giving), and the like. Abu Ayyoob Al-Ansaari, may Allah be pleased with him, was among the distinguished Companions. According to some sources, he was one hundred and ten (110) years old when he participated in the first Muslim siege of Constantinople (Istanbul) where he died a martyr. Considering his old age, his younger friends would sometimes recommend him to rest for a while, to which he would reply: “Are you telling me to throw myself into destruction?”

 

The one who invites others to Allah is from the closest people to Allah our Lord. In addition, Muslims collectively agree on the importance of propagating Islam and inviting people to Allah, and many talk about it being mandatory upon Muslims, and we agree with them, that it is an obligation, to enjoy that which is good and forbid that which is evil and to spread chastity and fight immorality and educate people and remind them and advise them.

Therefore, there is no doubt that one who invites to Allah is a chosen one, and form the best of his creatures. He loved Allah, responded to Him and invited to Him so in return Allah loved him. That is why Allah Says in a short statement and made it very clear (what means): “And who is better in speech then he who invites to Allah, meaning, Islamic monotheism and does righteous deeds and says; `I am one of the Muslims`” [Quran 41:33].

Al-Hasan Al-Basari  said after he has recited the abovementioned verse: “This is the beloved one to Allah, this is the Waly of Allah, meaning supported and loved by Allah. This is the chosen one by Allah, this is the best of preachers to Allah this is the most dear from the dwellers of earth to Allah. He responded to Allah and called people to Allah and acted righteously while responding and calling and said "I am from the Muslims””

To attain the level of this rank, it is necessary for the Muslim missionary or propagator who is seeking the reward from Allah to be mindful of the following issues in order for the mission to be fruitful:

1) Being sincere in the objective and intention: Sincerity is the foremost of all deeds and certainly the most important of them all; it is the foundation for all other deeds; it is the essence of Islam and the one of the principal matters that the prophets called their people to. Allah Says (what means): “And they [i.e. the People of the Scripture] were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakah. And that is the correct religion.” [Quran 98:5]

Sincerity is the essence of worship; Imaam Ibn Hazm  said: “The relationship between sincerity and deeds is like that between the soul and the body.”

Sincerity is the basis upon which deeds are either accepted or rejected, and thus it is the cause of one's ultimate success or failure. Sincerity is the way leading to Hell for those who do not fulfil it and the path to Paradise for those who can attain it.

Those who fulfil Islamic monotheism are also referred to as the sincere, and its Islamic definition is as Imaam Ibn Al-Qayyim  said: “…To have only (the pleasure of) Allah in one's intention whilst performing acts of obedience.”

The Prophet  said: “Deeds are but with intentions.” This is one of the most important prophetic narrations from amongst all that the Prophet  taught us.

On the other hand, those who perform deeds in order to be seen by others are dispraised by Allah and are promised punishment, as Allah Says (what means): “Whoever desires the life of this world and its adornments – We fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire.” [Quran 11:15-16]

Therefore, the Muslim propagator or missionary does not call to gain a personal benefit for himself, his people, his tribe or group. Otherwise he will have no reward. 

2) Being kind whilst calling people: Using the proper means leading to the achievement of the objective is achieved by one following the way of the Prophet . Allah addresses the Prophet  Saying (what means): “Invite to the way of your Lord with wisdom and fair preaching and argue with them in a way that is better”. [Quran 16:125]. Some of the people who are invited to the way of Allah are good in nature, if they recognize the truth they stick to it. They are thirsty and eager, and as soon as one shows them the truth, they hasten to it. Such a person is to be invited with wisdom.

Regarding the method of calling people, Allah Says in the above verse (which means): “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best…” [Quran 16:125] Thus, one should not be aggressive and harsh in the way he calls people to Islam; rather he should use words that would soften their hearts, so that they would yield to his instructions and pay heed to his words. Allah commands us to be this way, even with the disbelievers, when He says (what means): “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them…” [Quran 29: 46]

In our era, such wisdom, soft words and kindness when calling to the path of Allah are especially important. This is of course required in all situations, but in a period in which ignorance and submitting to desires has overwhelmed the masses, it becomes all the more essential. Once, a scholar entered into the presence of an ‘Abbaasi caliph and said: “I am going to admonish you in a harsh manner, so listen.” Upon hearing this, the caliph said: “O brother! Be gentle, for I am not worse than Pharaoh, and you are not better than Moosaa whom Allah addressed along with his brother, Haaroon, Saying (what means): “And speak to him [i.e., Pharaoh] with gentle speech that perhaps he may be reminded or fear [Allah].” [Quran 20: 44]

Furthermore, the Prophet  said: “He who is deprived of gentleness and forbearance is deprived from a great deal of goodness.” `Aa’ishah, may Allah be pleased with her, reported that the Prophet  said: “Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.” [Muslim].