How to Give Dawah #7 The Characteristics of Those Giving Dawah!

hamdu lillah wa Salatu was Salam ala Rasulillah. So now we're moving on. And we're talking about an essential aspect of the Dow, which as I said in the beginning, that the Dow is like 80 to 90% Psychology, and the rest is information. And you're going to realize that more when we talk about what is the human being when we talk about the Kalb, the roar, the fitrah, and how everything fits in from that perspective, because our job as Muslims, is to help uncloudy the fitrah to awaken the truth that's already within them. So the psychology, the state of being how you relate to yourself, how you relate to the world, and how you relate to Allah subhanho wa Taala is essential for the dua

for people who call other people to Allah subhanho wa taala. So we've spoken about who Allah is, we've spoken about the rewards, and the motivation for the dollar, and other things. And now we're moving on to the characteristics of the dot. And this is very critical. And if there's anything that you learn in the next couple of days, if it's not about this, then you've missed out, because as I said, 90%, of the Tao of calling to Allah is essentially psychology. We spoke about this earlier that you can have

the best arguments in the world. At the end of the day, if you don't express them with Rama, with mercy, with intelligence, with emotional intelligence, then in the grand cosmic scheme of things, it's not going to work right.

So, the first thing is a class now, this is important, not only with you, with your interactions with other people, but it's significant with concerning your reward with Allah subhanaw taala. Because you know, or you should know that any act of Rebadow any act of worship, any good deed for it, to be accepted, has to be done for the sake of Allah, and has to be in line with the Sunnah of the Prophet sallallahu alayhi wa sallam. Now, what does this mean? What does if laws actually even mean people don't even know what a class means? We have this kind of slow spiritual sloganeering, I'm doing it for Allah sake. Okay, but what does for Allah sake mean. And we mentioned this earlier,

to do something for the sake of Allah, the LMS says, based on three things, okay, and you could do for any one of those things, but it's best to do it for all three, number one, that you do it, because Allah is worthy of the act of worship, or the fact that you love him. Number two, you're doing it for his reward. Number three, you're doing it to prevent yourself from entering the NAR, the fire, doing for each during an action for each of those reasons, is a class by definition.

But the URL MSA is best for all three. Now, this is why we have to learn to develop a class because it's very easy. When you're engaged in data. When you engage in any public action, that you're doing it for your ego, or you're doing it for people's praise and people's pleasure. It's very, very easy to do it for those things. And this is a we have to be watchful, we have to take a snapshot of ourselves, we need to be conscious of ourselves, to understand where our motivations lie, where our intentions lie, because if we don't do these things for the sake of Allah, then it's it's a calamity in the grand scheme of things.

And this is why we have to focus on our intention on a class on the sincerity which, you know, linguistically means to single out something from that point of view. So we have to single out Allah. And in this context, when it comes to good deeds when it comes to actions, we're doing it for Allah sake, that the fact that he's word of worship, the fact that we love him, and we're doing it for his reward, and we're doing it to shield ourselves from the nod from the fire. You could do for any reason and it's a class but the earlier my say if you did for all three reasons. And one way to develop a class is to do a deed every day,

outside of the Fuhrer it outside of the obligations that no one knows apart from you and Allah and no one will

Never know, apart from you and Allah, if you do this, this helps you maintain or develop your class. At the same time, don't give up the action. Giving up the action is what shaytaan actually wants. The LMS say the only way you can develop a class is through action. So if you don't do any action, then you have no hope of developing your class. But just be very wary of your intention and of your class because this is why the spiritual masters the pious predecessors, they would not consider any of the public actions as accepted.

Honestly, and then you have some anecdotal traditions where when one of the pious predecessors passed away, or one of the pious passed away, they were seen in dreams, and they were seen in a good place. And they were asked, you know, what got you here. And they said, you know, it was none of my public actions and of my dour. In essence, it was the few prayers that would pray at night. So they wouldn't consider the public actions

as accepted. And this is why you even had Abu Bakr Radi Allahu Anhu was the leader of the Muslims. He was caught by Ahmad ibn Al Fatah, Raja Allahu, and before he would start his kind of office kind of duties. He was like cleaning the house of a blind woman or milking a goat or something like that, because he knew the private deeds, you know, were heavier than the public deeds and a sign of a class is that your pub, your private deeds outweigh your public deeds. So it's very important. And the reason I am focusing on this is because when you engage in Dawa, you could be responsible for so many people becoming Muslim, you could be responsible for lowering people's hatred concerning Islam,

you could be responsible for people being more, you know,

more friendly towards Islam, you could be responsible for teaching people Islam, you could be responsible for so many things. And you would get none of the reward if you're doing it for,

for other than Allah sake. And that's why it's extremely important that, you know, the deeds that we do that we're really focused on a class because that's it. That is, that's the greatest struggle really Sufian authority, one of the famous scholars of Islam, he basically said that he was so worried about his intention, very worried that he actually gave him some physical type of ailment.

This is very, very important for us to consider because, you know, it's easy to do deeds really, you know, if you if you had a clever enough algorithm, you could program Siri to give dower honestly you can, on a basic level, you could ask Siri who is God? And you be like, God is Allah? Allah can mean Allah, Allah, the day T. It has no gender has no plural.

Allah means one, only one worthy of worship, then you could ask Siri, okay, why is Allah with your worship? He is worthy of worship by virtue of who he is, because he is the deity. He deserves extensive praise because of his names and attributes. Because they're perfect. Right? And they transcendent. All right, how to become a Muslim. Just repeat after me. See? So that's basic Tao, right.

But you know, so that doing that was relatively easy. The hardest struggle is making sure that

you engaged in this work for the sake of Allah.

Which is the most difficult thing to do. So, you know, I'm just warning you, because the last thing I want you to do is you, you're on this path of Dawa, and you're engaging with our brothers and sisters in humanity, and then you end up in hell. And that's the last thing that you want to do. You want all the great deeds on your Amazon to be heavy, you know? And this is why, you know, we have the famous Hadith, the Hadith of the Pitaka, the card, you know, very famous Hadith, where

some guy's got so many sins, right? And he's got no good deeds, and they put all his sins on the scale. Allah says, guys finished, but the angels find a card on the floor or something of good deed and they place it on the other side of the scale and he outweighs all the evil deeds.

And what is it?

It's the Kalama.

Let's it

is the proclamation of faith, and he went to paradise. Now some aroma will say, well,

but we know some Muslims go to hell because of the bad deeds, but they did the Kalama too. So the aroma had a discussion around this hadith and they said this was

Kalama took a class. It was the Kalima the proclamation of faith with 1,000,000% purity of intention and a class behind it. And this shows to us the power of a class. Yeah, it shows to us the power of a class. So we have to have a clause in our actions for them to be accepted as well. Right? So it's very important. So when we, when we have so many deeds, that there's a class behind them, so the heavy, okay? And this is very, very important. But there's also hope, you know, you could spend 10 years in the dour doing it for your ego, and then you could repent for that. And Allah, what did you see in the Quran, Allah says that he will turn your bad deeds into good deeds. Because Tao could be

a bad deed, if you're doing it for your ego, that becomes a bad deed, in essence, from a spiritual point of view, but you can repent and if you're sincere, and if Allah accepts the repentance, he can make all those bad deeds into good deeds. That's how merciful Allah is. So there is hope.

There's hope for people like me. So yeah, may Allah make it easy, because that is one of the most difficult things to do.

But also sincerity from a kind of Tao point of view is that Tao is not a game, it's not sure how to tally. You know, I've got 2000 shareholders who brilliant, you know, that, in actual fact, Dow shouldn't be based on a numbers game. We know that for sure. You know, look at the story of Noah allihies Sonam. And many of the other prophets, you know, they didn't get many shareholders per se. It was about worshipping Allah, it's about calling people to Allah Subhana. Allah to Allah is about, it's about following the process. Success is with Allah. Success is with Allah subhanho wa taala. All you need to do is to obey Allah, all we need to do is to act. And those actions from a dark

context is an expression of your worship and love for Allah. That's what you need to do. Everything else is from Allah. We're not utilitarian. Let's not secularize our, our Islam, right? We're not utilitarian from the point of view that is just based on, you know, a numbers game, right? Because we do that a lot, isn't it? Right? And especially when see how many degrees you go, right? You know, how many, I don't know how many wives you go, I'm getting. So you know, all of these things, you know, we just like tick boxes in it, right? You know, what, how many exams that you pass? Or how many? How many qualifications do you have? How many years experience? Do you have? All of those

things, okay? And you can't apply that same narrative to Islam. You just have to follow the process, your actions in the DAO and expression of, of you worshiping Allah and you loving Allah, and the rest is from Allah. You may get many people become Muslim, you may get zero. That's almost irrelevant from that point of view. Yes, it's an indication of glad tidings for sure. And success. And when that happens, you should increase your Tober you should increase your repentance. Okay. And you should increase your gratitude and your sugar to Allah subhanho wa taala. But it shouldn't increase any ego that think, are you thinking that you got something right? Because we know in our

tradition, Allah could use a facet fossick as a public sinner, Allah could use a fossick to promote his Deen. Right? So don't think that, you know, we're special anyone special, just because they got many shahada us. You know, your state your status with Allah is not because of the shahada is because you're following a path of worship, you're worshiping Allah, and you're doing the right thing for his sake, that's where your status is. Not that you got, you know,

five or 10 or 5000, new Muslims, okay.

One very important thing is to stick to what you know, now, this, this is crazy. How many people when the Dow sold Do you see all of a sudden when the behind the dollar store? Automatically they become philosophers, biologists, psychologists, psychotherapists, yeah. They become scientists, geologists, astronomers, God knows they become everything all of a sudden, right? And they think just because they're given that it gives them an excuse to be very flexible with the truth, and just literally make things up sometimes, just quickly google it and think you got an answer. And that is a big problem. And, you know, it's create a disaster in the dollar. I mean, you know, take my

experience as an example.

You know, sometimes we used to push this idea that there were scientific miracles in the Quran, right? Which is not even a classical position, to be honest, and it's totally goes against the kind of normal, you know, classical understanding of Tafseer, of exegesis of hermeneutics. And you know, the Tao generally speaking, you have publications on this YouTube, you have articles, and lots of people have been using this right. And lots of people eventually left Islam because of it as well because the actual

He started to study science. And they started to started to, you know, question those narratives. And because it wasn't well thought out, and it wasn't based on what our classical tradition, intellectual giants, what they taught us, or what or what they gave to us through the works, it created a bit of a disaster. So we produce something to basically try and change the narrative to develop a dour narrative that was more robust, and more in line with our intellectual tradition, which is based on the fact that, you know, the Quran is very multi layered, and multi leveled, we might talk about this tomorrow, binary notwithstanding, we had to basically try and solve a problem

that we created in the first place, because we were talking about things that we didn't really know. Right. And that could create a lot of problems in the dour, right.

So it's very critical for us to stick to what you know. And if you don't know something, just say you don't know. And while I said this earlier, it's through your humility through your ignorance that someone may be guided, because you're human and authentic and real. Now, the condition is that if you don't know something, say to them, If you give me your contact details, I can basically get the answer for you and introduce you to someone who may know the answer. You know, don't don't give people intellectual spiritual vacuum, make sure that there is an answer coming in some way. But if you don't know something, just say you don't know.

And if you don't know, ask those who know. Right? That's what Allah says, Ask the people have thicker off the people who know, right? So this is so critical, don't lie. Don't make things up, stick to what you know. And if you if you see things that you're unsure about, it could have massive generational consequences, like we see in the Dow, especially the way we talk about the Quran since the 70s. Plus, when Morris Dr. Morris buco wrote the book, the Bible, the Quran in science, and it creates this huge, massive movement of people and Muslims trying to squeeze science onto the Quran, which doesn't make any sense because science is time bound. And Quranic wisdom is perennial, it's

timeless, and science can change. Right? And you can have a future observation that goes against previous conclusions, even so called things that we consider facts, like the Big Bang is a factor key. No, it's not. There are 17 different models that explain the same data. You know, it's there's no fact behind it, but we treat it like that, right? And you know, it's a massive problem. So stick to what you know, stick to what you know. And that's why when we said that the Prophet sallallahu alayhi wa sallam said, convey for me, even when I say it, the conditions are that what you convey, you must know. That's it, what you convey, you must know. And there's nothing wrong with saying, I

don't know, it's a sign of humility. And that could be a way to even bring people closer to Islam because it's through your humility, that people can appreciate Islam more. No one expects you to know everything, and you know what, you wouldn't never know everything. That's it. Game over, you will never know everything. So don't pretend to Okay. And you know, we have to be very, very careful when we are tickling ourselves. No, there's nothing more powerful from a spiritual psychological interaction point of view, saying to someone, I don't know, I'll get back to you. And doing it with such humility. Because it could be through your humility that people are guided, that you awaken the

truth within rather than your so called arrogance, right? It might save you for a few minutes, but they'll find out the truth eventually. And they were like he lied to me or he made it up or he was showing off and that's why I said in the beginning,

give up your right to be right. Make sure you are true to yourself. There is a difference. Because being true to yourself, may make you realize that you were wrong. And it was through your through you being wrong that could lead you to the truth.

Give up your right to be right. But be someone who is true to themselves Okay, which is far more important in the grand scheme of things.

Character

be kind and gentle, various a hadith and Rama when the Prophet sallallahu alayhi wa sallam said to Aisha Oh Aisha, be kind when there is kindness that something elevates it. When there is harshness and something. It degrades it. Okay. It's very important to understand that Aslan, the foundational perspective when you're talking to human beings, is that you come through you come, you come with Rama, you come with mercy and you are merciful. Okay, you know, we had these spiritual slogans all the time the prophets of salaam was a mercy to mankind, blah, blah, blah, blah, blah. We will say this will be nicer for them. You know, echo that mirror that walk in his footsteps. sallallahu

alayhi wa salam. So, you know, we need to be kinder

Merciful. Allah says in the Quran, invite to the wave you load with wisdom and beautiful preaching and argue with them in a way that is better. The grammarian as your McSherry, he said a way that is better is a way that is kind is without gruffness or harshness. So this would it means okay, and doesn't mean argue in the sense of you know, egocentric, egotistical, arguing gentilhomme is to have a discussion to convey with Rama with kindness. This is extremely important for us to understand.

And also don't be harsh when Allah says to Musa about when he when he goes to speak to her own. He says, Speak to him my Mowgli, perhaps me except admonition. Allah says Lena, softly kindly. This is very critical because think about who Musa is speaking to Musa alayhis salam is speaking to FIRA on which one of the worst creatures on the planet, right? But Allah is saying speak to him and laziness softly, kindly. Imamo could to be you know, he says this about this, this verse, The tafsir. He says, Well, if Musa Alexander has to speak to Pharaoh, at least in the beginning to Pharaoh, softly imagine how we should speak to everybody else. As one scholar said, You're not a Moses, and he ain't

a pharaoh. All right, so you need to be really nice and kind and soft to people.

I don't think kindness is a weakness. It's actually a strength because it's very easy to be harsh back because that's what your ego is telling you. Your ego is saying, Well, I'm going to fight back. It's actually hard at that moment, to take a snapshot of yourself and be conscious. It's like, okay, I need to raise the moral bar here. That's hot. And it's not a weakness. It's actually a great strength.

Beasts of hearted, Allah says about the Prophet sallallahu ala he was salam. And it was through the Rama for the Mercy of Allah, that you referring to the Prophet sallallahu alayhi wa salam dealt with them gently, and had you be severe and harsh hearted. They would have broken away from me. A key characteristic of the Duat is that when you give Tao people come to you, they don't run away. Okay?