COMMUNICATION IN THE QUR’AN

COMMUNICATION IN THE QUR’AN

 Say: “Truth has come and falsehood has vanished. Falsehood is always bound to vanish.” (Surat al-Isra’: 81)

How communicators present themselves

In spiritually ignorant societies, people behave politely to gain some benefit. Such a society’s members are well aware of these expectations and so naturally wonderwhat others are seeking to gain by taking an interest in them. This attitude does not change when someone sits down with them to tell them about a new worldview. What they fail to realize is that the believers do not follow this social “norm”; rather, their only purpose is to carry out Allah’s command to spread His word. Thus, they seek only Allah’s good pleasure and hope to receive His mercy and compassion. For this reason, they expect no profit or gain from others. If the people they are talking with decide to embrace Islam and live a religiously moral life, they will not ask for any favors, because they are not communicating their own ideas, but the religious morality established by Allah, Who has created everything from nothing and has told everyone to practice religious morality.

But the unbelievers are most often not aware that the person talking with them is a believer. And even if they are, they would not know that nothing is expected in return. For this reason, when a believer starts talking with them about the Qur’an’s moral teachings, they will most likely ask themselves what the underlying expectations are. Given this reality, the believers must remove such unfounded suspicions from the unbelievers’ minds before talking with them about Islam. The unbelievers must understand that the believers’ goal is not to gain any advantage, but only to please Allah. The prophets and messengers did this when they communicated Allah’s religion to others. When we consider their words, as recorded in the Qur’an, we see that they first emphasized that they are trustworthy:

And to ‘Ad We sent their brother Hud. He said: “O my people, worship Allah. You have no deity apart from Him. You are merely fabricators. O my people, I do not ask you for any wage for it. My wage is the responsibility of Him who brought me into being. So will you not use your intellect?” (Surah Hud: 50-51)

When Nuh’s (as) people told him that “we consider you to be liars” (Surah Hud: 27), he replied:

... “O my people, what do you think? If I were to have clear evidence from my Lord and He had given me a mercy direct from Him, but you were blind to it, could we force it on you if you were unwilling? O my people, I do not ask you for any wealth for it. My wage is the responsibility of Allah alone. I will not chase away those who have faith. They are surely going to meet their Lord. However, I see you as ignorant people.” (Surah Hud: 28-29)

The unbelievers may feel different forms of unease when met with believers who are only interested in communicating Allah’s message, because they are used to dealing with harmful and dangerous people. Therefore, they are inclined to keep their distance from and be wary of them.

In this case, the believers must stress their trustworthiness and deal with that person’s likely or visible fears. If the latter are uneasy with the believers’ intellectual struggle, then the logic of that struggle must be laid out clearly according to the Qur’an. They must be told that the believers’ intellectual struggle is only against those who are hostile to the religion of Allah, oppose the Qur’an, and spread trouble in society. In addition, the believers must explain that they treat everyone in a friendly manner and within a framework of justice, tolerance, and respect. As that person might have heard many negative things about the believers, the latter must dispel their preconceptions. For example, they explain how, according to the Qur’an, all prophets, messengers, and believers have been slandered throughout history. This is also a good time to make the point that such character assassination is actually a sign of the target being a “genuine believer.”

However, the factor that will really cause these explanations to bear fruit is the believers’ own “state.” Inspiring confidence is possible through behavior, looks, and gestures or, to be more accurate, a state of mind that gives rise to these. Believers can influence the other party in direct proportion to their determination to live by religious moral values and their resulting purity, sincerity, and deep faith. So long as they maintain complete determination and an unshakeable persistence, the unbelievers’ doubts about them, as well as any slanderous accusations, will have no impact on them. In this way, trustworthiness becomes an ingrained part of the believers’ character and is reflected in all of their behavior.

This can be seen most clearly in the people Allah sent to communicate His religion. For example, Yusuf (as) did not abandon his submission to Allah and nobility when he was thrown into a dungeon on false charges of adultery. In fact, his fellow prisoners immediately recognized his good attributes. According to the Qur’an, two prisoners asked him to interpret their dreams. The reason why they felt that Yusuf (as), despite his “crime,” possessed such wisdom was his nature and the trustworthiness apparent in his behavior. They told him: “...Tell us the true meaning of these dreams. We see that you are one of the righteous” (Surah Yusuf: 36).

One of the main reasons why believers have such high quality and reliable natures is that they consider inviting others to Islam as a religious observance; they are not responsible for ensuring that the other party actually comes to believe, for a person can only come to have faith by Allah’s choosing, a secret set out in the verse:

When Allah wills to guide someone, He expands his breast to Islam. When He wills to misguide someone, He makes his breast narrow and constricted as if he were climbing up into the sky. That is how Allah defiles those who have no faith. (Surat al-An‘am: 125)

According to the verse “Many of humanity are deviators” (Surat al-Ma’ida: 49), many people will not believe. Such a reality must not be allowed to affect the believers in any way. Allah only expects them to observe the Qur’anic morality and convey His message; He alone will determine their ultimate fate. Believers who understand this will never pursue other people to “persuade” them to convert. In addition, those being addressed must be reminded that they will only benefit by embracing Islam. Those who think that they will be doing the believers a great “favor” by abiding by religious virtues must be disabused of this mistaken idea, for their supposedly “superior” attributes play no role in attracting the believers’ attention to them:

They think they have done you a favor by becoming Muslims. Say: “Do not consider your Islam a favor to me. No indeed! It is Allah Who has favored you by guiding you to faith, if you are telling the truth.” (Surat al-Hujurat: 17)

Faith benefits only the person concerned. Each person needs to understand that he or she needs faith, for Allah, Who is perfect, has no need for anyone to believe in Him. However, everyone needs to believe in Him and obtain His approval. Those being called to Islam must understand that they are doing no one a favor when they become Muslim, for this causes them to see themselves as very valuable, when such is not really the case. They must understand the falsity of self-praise and that, because of their unbelieving worldview, they are standing on the edge of the abyss. The only way to eternal salvation is Islam. For that reason, believers who have called them to Islam are, in fact, a very great blessing.

The fact that believers take an interest in others is in itself an honor. Unbelievers should be made aware of this, and of how Allah has blessed them by letting them hear about Islam. They must realize that the believers are preaching Islam because they have been charged with calling everyone to eternal salvation and warning them about Hell. If the unbelievers can transcend their society’s worldview and norms and begin to respect and trust the believers, then they can be told about the real issue: the facts that Allah reveals in the Qur’an. That is because these preparatory measures that impart this trust are intended to make it easier for the other party to comprehend the faith.

INTRODUCING ALLAH

To Thamud We sent their brother Salih. He said: “O my people, worship Allah. You have no deity apart from Him. He brought you into being from the earth and made you its inhabitants. So ask His forgiveness and then repent to Him. My Lord is Close and Quick to Respond.” (Surah Hud: 61)

Unbelievers have a totally different worldview from that outlined in the Qur’an, for they have developed distorted, fictitious, and mythological beliefs in accordance with their own non-Islamic understanding. For example, they believe that Allah is “sitting” in some corner of outer space and that, once He created the universe and human beings, left them on their own (surely He is beyond that). Such mistaken views cause them to disregard Allah and prevent them from grasping His greatness.

Shu‘ayb (as) said of his people’s deviant beliefs: “…O my people, do you esteem my clan more than you do Allah? You have made Him into something to cast disdainfully behind your backs!...” and explained what Allah was really like: “…But my Lord encompasses everything that you do!” (Surah Hud: 92).

Such people occasionally utter clichés that mention Allah’s name, such as “Allah forbid” and “if Allah wills,” but He is like an abstract concept that hardly ever enters their minds. Perhaps they accept what they have heard about His existence and power, but they do not really believe it. This becomes clear whenever they are asked to do something for Allah or to suffer some inconvenience for another person’s sake. In times of anxiety or potential loss, they show their insincerity by joining the unbelievers.

Most people in an unbelieving society openly deny Allah’s existence and oppose the Qur’an. Some find support for their denial in materialist philosophy and the theory of evolution, and thus make these their ideological foundations. They present themselves as modern, enlightened, contemporary, scientific, intellectual, and so on in the hope of impressing others, and think that they have gained a “good reputation” by denying Allah. Their minds are so shallow that they cannot grasp something so clear as His existence.

These two groups must be approached in the same way: bringing them to the stage where they can see proofs of Allah’s existence and finally understand that they must abandon their superstitions. And because they have established their denial on an ideological foundation, the bases of these ideologies must first be destroyed. For example, their blind belief in the theory of evolution must be dismantled by showing its impasses and internal inconsistencies. They must come to realize that this system is actually a gross deception.

After this point, the approach to each group is the same. Their ability to think independently and to trust their own judgments and intellects must be regained. Perhaps this is the first time they have been invited to “think,” as thinking is understood in the Qur’an. They will be forced to think about the origin of the fruits they have eaten for years, the water they have drunk, and the air they have breathed. They will be urged to consider where their bodies, eyes, ears, and hearts came from and who created them. The Qur’an teaches people how to think and often stresses what to think about:

Have you thought about the sperm that you ejaculate? Is it you who creates it, or are We the Creator? We have decreed death for you and We will not be forestalled in replacing you with others [who are] the same as you and re-forming you in a way you know nothing about. You have known the first formation, so will you not pay heed? Have you thought about what you cultivate? Is it you who makes it germinate, or are We the Germinator? If We willed, We could have made it broken stubble. You would then be left devoid of crops, distraught: “We are ruined, in fact we are destitute!” Have you thought about the water that you drink? Is it you who sent it down from the clouds, or are We the Sender? If We willed, We could have made it bitter. So will you not give thanks? Have you thought about the fire that you light? Is it you who makes the trees that fuel it grow, or are We the Grower? We have made it to be a reminder and a comfort for travelers in the wild. So glorify the name of your Lord, the Magnificent! (Surat al-Waqi‘a: 58-74)

Those to whom the faith is to be communicated must begin to think in this way. Nothing that has order or beauty could have come into existence on its own or by chance. Wherever things show evidence of balance, design, or beauty, someone had to have ordered them and brought them into being. Anyone who sees an ordered geometrical shape or a single letter of the alphabet drawn on a piece of paper will know that they have been drawn by someone with intelligence. The universe, in all its calculated balance, is surely the work of a supremely intelligent Creator. That Creator is Allah, the Lord of all things.

Therefore, what we see, hear, and feel all reveal Allah, the Creator of heaven and Earth. He has created things in order to manifest His attributes in them. It is enough to think about the universe’s perfection and matchless beauty to become aware of this clear truth, because all of the facts of creation clearly show that this glorious order belongs to someone. Once the person has grasped this truth, it will be even easier to describe the Qur’an’s moral values. After this understanding has been attained, a number of concepts that were unclear will begin to be clarified.

REMINDING PEOPLE ABOUT THE HEREAFTER

Fear a Day when no soul will be able to compensate for another in any way. No intercession will be accepted from it, no ransom taken from it, and they will not be helped. (Surat al-Baqara: 48)

One of the unbelievers’ greatest spiritual problems is that they do not believe in the Hereafter, as if people had just “made it up” to console themselves after someone dies. The clearest indication of this doubt is their attitude when they speak of death or when someone dies. They do not like to speak of death, and so try to avoid the topic or turn the conversation toward something else. On the contrary, those who believe in the Hereafter do not grieve over death, for Allah has given their life and He will give it back from them. For someone who believes in the eternal life after death, death is not an event for which to feel sorry.

Those who have little or no belief in the Hereafter devastate people who are distant to the morality of the religion. When a relative dies, they say consoling words based on the Qur’an: “Don’t be sad. He was a good person, so Allah will take him to Paradise.” But because they lack sincere belief in the Hereafter, their words have no affect on their conscience. In their hearts, they believe that the world is real and that the Hereafter is nothing but a cloudy, unclear legend. As revealed in the Qur’an: “They know an outward aspect of the life of this world but are heedless of the Hereafter” (Surat ar-Rum: 7). But the Hereafter is totally real; if there is anything deceptive and doubtful, it is life in this world. If you ask the “people of Hell: “…How many years did you tarry on Earth?” they will answer: “…We tarried there for a day or part of a day.” In this regard, Allah says:

You only tarried there for a little while, if you did but know. Did you suppose that We created you for amusement and that you would not return to Us? (Surat al-Mu’minun: 112-115)

Allah meets all of the desires that He has put into a person’s lower self with the blessings He grants. For example, people want to eat and drink and so Allah created things to eat and drink. People like to love and be loved, be respected and talk with others, and so Allah created humanity as men and women. People desire what is beautiful, so Allah created the world and the universe and endowed them with endless beauty. Indeed, the purpose in His creating these desires in people’s hearts is to grant them these blessings.

In addition, people want to live forever. But according to the unbelievers’ mistaken logic, death makes this impossible. In fact, by creating the Hereafter and making human beings so that they can live forever, Allah has responded to this desire. Death is only a passageway, the first stage in a journey that starts in this transient and deceptive world and leads to eternal life. It is the spirit that is real, not the body. With death, the spirit lives on in a different form.

According to their deeds, people will receive their true reward and punishment in the Hereafter. In this world, a believer may have a difficult life while an unbeliever may be rich and live in splendid debauchery. This is a requisite of the test in this life, for Allah’s eternal justice demands that believers be rewarded and unbelievers be punished. He created the Day of Judgment, as well as the Garden and Hell, for this very purpose.

Recognition of this fact is of vital importance for people who learn about Islam. The faith in the Hereafter is the second basic tenet of Islam, after faith in Allah’s existence. In addition, they must become familiar with the Qur’an, the Day of Judgment the final accounting, the Garden and Hell. They must know that Allah sees whatever they do, that the angels assigned to record these deeds are actually doing so, and that people are responsible for whatever they think, do, and say.

EXPLAINING IDOLATORYAND MONOTHEISM

Your God is One God. There is no deity but Him, the All-Merciful, the Most Merciful. (Surat al-Baqara: 163)

Most people believe in Allah. However what deviates them from the path of Allah is their putting other deities before Him. The Qur’an calls this idolatry, and someone who does this is called an idolater. The essence of Islam is monotheistic, namely, humanity must serve only the one true God, Allah.

It is interesting that nearly everyone who puts other deities before Allah does not believe that they are idolaters. On the contrary, they offer many excuses as to how they are ideal Muslims, such as: “…We only worship them so that they may bring us nearer to Allah…” (Surat az-Zumar: 3). The Qur’an tells us about this and other ways by which the idolaters try to deny that they are associating Allah with His creatures:

On the Day that We gather them all together, We will ask those who associated others with Allah: “Where are the partner-deities for whom you made such claims?” Then they will have no recourse but to say: “By Allah, our Lord, We were not idolaters.” See how they lie against themselves and how what they invented has forsaken them. (Surat al-An‘am: 22-24)

Today’s unbelieving society is one of idolaters. However, its members claim to be ideal Muslims. As far as they are concerned, idolatry means prostrating to idols or totems made of wood or stone. They think that putting other deities before Allah only means worshipping lifeless, three-dimensional forms. However, prostrating before something or someone is a symbol of servitude. Even if a person does not prostrate to them, he or she may be their servant. To associate the attributes that belong to Allah with anything or anyone else means that one is an idolater.

Allah is the only being worthy of worship. If people try to please other beings besides Allah (e.g., trying to get others to like them or trying to make them happy), they will be putting them before Allah. Even by expecting help from other beings, they take them as deities. If they decide to live according to these other people’s rules, they have, in effect, deified them. On the other hand, true believers do not associate Allah with any of His creatures and do not recognize any other Lord, teacher, friend, master, or deity besides Allah. Surat al-Fatiha expresses this pure faith:

You alone do we worship. You alone do we ask for help. (Surat al-Fatiha: 3-4)

Human beings are, by nature, inclined to believe in one God and to live their lives according to this belief: “I only created jinn and humanity to worship Me.” (Surat adh-Dhariyat: 56). In light of this, people are responsible for conforming to the purpose of their creation and worshipping Allah alone. Since doing so is in tune with their creation, it is also the most natural and easiest way:

So set your face firmly towards the Religion, as a pure natural believer, Allah’s natural pattern on which He made humanity. There is no changing in Allah’s creation. That is the true Religion, but most people do not know it. (Surat ar-Rum: 30)

The basic message communicated to all non-Muslims is their need to put Allah first and to avoid associating Him with any of His creatures. They must be told that their society associates Allah with His creatures in many ways and that they must abandon all such mistaken views and practices.

They must be told that people commit the greatest sin when they associate Allah with His creatures and even when they put their own desires above His commands and prohibitions. Such people are described as one “who has taken his whims and desires to be his deity” (Surat al-Furqan: 43). Allah also says:

Have you seen him who takes his whims and desires to be his deity, whom Allah has misguided knowingly, sealing up his hearing and his heart, and placing a blindfold over his eyes? Who then will guide him after Allah? So will you not pay heed? (Surat al-Jathiyya: 23)

The most important piece of information that will save a person from idolatry is the “essential knowledge” about the real and basic nature of matter. If they sense that the material universe is an “illusion”, that is “a figment of their imagination” and thus has no foundation in reality, and that existing things are no more than “shadows” manifesting Allah’s glory, they will understand that Allah is the only real being and, therefore, the only deity.

One’s salvation from idolatry can only be achieved by putting Allah above all things, loving Him above all else, and recognizing no other law but His. In other words, they must replace their former worldview with that of the Qur’an. Indeed, this is what is expected of them. Otherwise, they may be rewarded by Allah with a terrible punishment in return for not conforming to the message.

This undertaking is a process that requires the active involvement of patient believers who can impart the true teachings of Islam and Qur’anic morality in a way that new believers can easily understand and apply to their lives. This is because the kind of religion that he knew in ignorant society is a perverse mélange of legends and superstitions from which he will have learned many prejudices against Islam. Or he may know nothing at all about religion. For this reason, such individuals must be taught very carefully about religious morality.

EXPLAINING RELIGIOUS MORALITY

1. The Qur’an is true and under Allah’s protection

Everyone knows that the Qur’an is Islam’s holy book. However, it is, in reality, far more than that. The Qur’an is not just for Muslims, for Allah sent it to humanity and will hold all people responsible on the Day of Judgment for what they did with it. But most people remain generally ignorant about the Qur’an. Therefore all people need to know why the Qur’an was sent and every detail about the religion’s principles and adopt them in their lives. The Qur’an is the only source from which one can learn his responsibilities towards his Creator, Allah. On the Day of Judgment, Allah will hold all people responsible of the Qur’an. This is related in the Qur’an thus:

So hold fast to what has been revealed to you. You are on a straight path. It is certainly a reminder to you and to your people, and you will be questioned. (Surat az-Zukhruf: 43-44)

The Qur’an is the word of Allah that confirms His earlier revealed books and separates what is true from what is false. It is a unique guide for all believers, for no human can ever produce anything even remotely resembling it.

There have always been those who deny that the Qur’an is Allah’s word. One of their most familiar charges is that the Prophet (saas) wrote it and that they could write a similar book. Such attempts of people who make such perverted claims only to deny the supremacy of Allah and the Qur’an have always ended in frustration. Here are some verses that describe the truth and the incomparable nature of the Qur’an sent down from (the Presence of) Allah:

Say: “If both humanity and jinn banded together to produce the like of this Qur’an, they could never produce anything like it, even if they backed each other up.” (Surat al-Isra’: 88)

This Qur’an could never have been devised by anyone besides Allah. Rather, it is a confirmation of what came before it and an elucidation of the Book that contains no doubt from the Lord of all the worlds. Do they say: “He has invented it”? Say: “Then produce a surah like it and call on anyone you can besides Allah, if you are telling the truth.” No, the fact is that they have denied something that their knowledge does not embrace and the meaning of which has not yet reached them. In the same way, those before them also denied the truth. See the final fate of those who do wrong! (Surah Yunus: 37-39)

The basic purpose of communication is to ensure that the other party accepts the Qur’an as his guide. Otherwise, there can be no faith or salvation. Abandoning all the principles and rules of the ignorant society, a person must take only the Qur’an as his guide and become a believer who pays meticulous attention in every command of Allah He states in the Qur’an.

To do this, a person must first have a good knowledge of the Qur’an and believe that it is Allah’s word. Thus, those who want to spread Islam must show clear proofs that the Qur’an is Allah’s revelation and that not even one syllable of it has been altered since it was first revealed. As the Qur’an states: “The Words of your Lord are perfect in truthfulness and justice. No one can change His Words. He is the All-Hearing, the All-Knowing” (Surat al-An‘am: 115) and “It is We Who have sent down the Reminder and We Who will preserve it” (Surat al-Hijr: 9).

One of the most important proofs of the Qur’an’s protection is that it contains no inconsistencies or contradictions. For twenty-three years, none of the verses that were sent down on different occasions and under different conditions were inconsistent with another, either in the facts it related or the commands it contained:

Will they not ponder the Qur’an? If it had been from other than Allah, they would have found many inconsistencies in it. (Surat an-Nisa’: 82)

“Praise belongs to Allah, Who has sent down the Book to His servant and has put no crookedness in it.” (Surat al-Kahf: 1)

The response to those who believe something different is clear:

Do they say: “He has invented it”? Say: “Then produce a surah like it and call on anyone you can besides Allah, if you are telling the truth.” (Surah Yunus: 38)

The Qur’an is the book in which Allah revealed the true religion: Say: “If both humanity and jinn banded together to produce the like of this Qur’an, they could never produce anything like it, even if they backed each other up.” (Surat al-Isra’: 88)

2. Living the Qur’an’s moral teachings at Every Moment

Do they then seek the judgment of the Time of Ignorance? Who could be better at giving judgment than Allah for people with certainty? (Surat al-Ma’ida: 50)

People will not please Allah or attain Paradise just by proclaiming their faith in the Qur’an; they must live their faith by making the Qur’an their guide and measure in all circumstances. In other words, if they know but do not practice, they fall into the following group: “The metaphor of those who were charged with the Torah but then have not upheld it, is that of a donkey loaded with weighty tomes…” (Surat al-Jumu‘a: 5). What matters is to think every subject in the light of the Qur’an, and to reject every measure and criterion of the ignorant society that are incompatible with the Qur’an.

If something is to be criticized or commended, it must be done only insofar as it violates or agrees with the Qur’an. Believers must decide and act according to the Qur’an’s guidance. Such a change in behavior does not happen overnight, for it takes time to learn what is required in the Qur’an and to live by them. Yet, what is important is to have the intention and be determined. What befalls to the person who communicate the Qur’an is to urge those who listen to him to embark upon this process of change and then try to help him by correcting him gently as he proceeds in his study of the Qur’an.

3. This world is a place of testing

When a person declares his or her intention to embrace Islam, he may consider himself becoming as members of the “People of Paradise.” But to proclaim one’s faith is only the first step in long period of training in the Qur’an. In the Qur’an, Allah describes believers as those who say, “Our Lord is Allah” and then go straight…” (Surah Fussilat: 30)

This true integrity will remain steady throughout all of the trials and frustrations that Allah will send to test their faith and bring them to maturity:

Do people imagine that they will be left to say: “We believe” and will not be tested? We tested those before them so that Allah would know the truthful and would know the liars. (Surat al-‘Ankabut: 2-3)

The basic purpose for creating this transient and imperfect world and the life we live in it is to test us. In fact, this world is no more than a temporary “waiting room”:

… He Who created death and life to test which of you is best in action. He is the Almighty, the Ever-Forgiving. (Surat al-Mulk: 2)

The body a person has is also granted for the very same purpose:

We created humanity from a mingled drop to test him, and We made him hearing and seeing. (Surat al-Insan: 2)

People are tested by different means, one of the most important of which is the difficulties that Allah creates and sends to people. This is related in the Qur’an as follows:

We will test you with a certain amount of fear and hunger, loss of wealth, life, and fruits. But give good news to the steadfast. (Surat al-Baqara: 155)

The Qur’an contains many examples of how the prophets and messengers, or their followers, were tested. The reactions they received from their families or those around them, the threats and pressures they met, as well as the mockery and slander to which they were exposed, and their errors are all tests. The attitude expected of believers when confronted with such difficulties is to say, “…beauty lies in showing steadfastness” (Surah Yusuf: 18) and to persevere, never suspecting Allah’s mercy and closeness for a moment and in the knowledge that all difficulties can be overcome with His help.

As well as difficulties, blessings are also sent to test man. With the blessings He grants, Allah tests a person’s maturity and his devotion to Him.

The goal here is to prove that the believer is unfettered by facile arrogance on arriving at a level of well-being (this is a core feature of an unbelieving society). When such people acquire fame or fortune, they often become spoiled and feel pride, treating other people arrogantly and cruelly. Their hearts harden, and they turn their backs on Allah.

However, blessings are given not to be spoiled by them but to give thanks for them. Aware of this, a believer only uses, in the words of the Qur’an, “the attractions of this world” to earn Allah’s approval. He does not make an effort to consume them. Nothing in his life has arisen by chance, and he is absolutely face to face with a situation by which he is tested. Someone aware of this fact is in possession of an important secret in the world. Due to this understanding, they will display the finest, the most honest, and the most rational behavior possible, all of which Allah will approve.

A person who comprehends that our Lord tests him in this short life also understands Islam’s one of main foundations. For this reason, a person who receives the message should, in the first place, be made aware of this. That is because if he has sincerely believed, he would in a short while meet various difficulties and be tested in whether he is sincere in his faith.

4. Religious morality is easy and accords with human nature

In ignorant societies, traditions, customs, false beliefs, and many other non-religious elements have been incorporated into Islam. As a result a crooked model that is difficult to practice has emerged. When the deliberate propaganda carried out by those who oppose the religion are added to this picture, a vast majority of people start to consider Islam as a religion that will put people into trouble. Yet this is a sheer deception, for Allah created humanity and as He states in the verse, “Does He Who created not then know? He is the All-Pervading, the All-Aware” (Surat al-Mulk: 14), He is the One Who knows best a person and his most intimate desires and needs. He created the religious morality in a most appropriate form. His purpose is not to make His servants miserable, but to enable them to know Him in the way most befitting their spirits, to serve Him, and to give them the joy of true salvation:

Strive for Allah with the striving due to Him. He has selected you and has not placed any constraint upon you in religion—the religion of your forefather Ibrahim. He named you Muslims before and also in this, so that the Messenger could be a witness against you and you could be witnesses against all humanity. So pray, give alms, and hold fast to Allah. He is your Protector—the Best Protector, the Best Helper. (Surat al-Hajj: 78)

In another verse, Allah says: “We did not send down the Qur’an to you to make you miserable, but only as a reminder for those who have fear [of and respect for Allah]” (Surah Ta Ha: 2-3). The purpose of Islam is to invite people to what is easy, give comfort, and bestow a life of well-being upon humanity. This comes from Allah’s mercy:

Allah desires to make things lighter for you. Man was created weak. (Surat an-Nisa’: 28)

This fact must absolutely be made very clear to the person who receives the message. This way, one of the pretexts one’s lower self employs to stay away from the morality of religion will be eliminated. When explaining how easy it is to live by the religious morality, the errors of the religious morality learned while one was ignorant of it must be exposed, and any myths thought to be part of Islam must be removed from the listener’s mind.

5. Religion liberates

The ignorant society thinks that religion is difficult, oppressive, and restrictive. According to this erroneous rationale, religion imposes certain restrictions upon people and thus limits their freedom. Those who consider themselves as liberals in this society distance themselves from religious morality as much as possible. They even engage in a fight against the religion.

But the truth is otherwise. Religion brings freedom, whereas the absence of religion brings oppression and slavery.

In order to understand this truth, one must understand human nature in its true sense. Allah makes the essence of this matter in the Qur’an and explains in the Surat ash-Shams that the spirit of human is of two sides:

By the Sun and its morning brightness, and the Moon when it follows it, and the day when it displays it, and the night when it conceals it, and the sky and what erected it, and Earth and what extended it, and the soul and what proportioned it and inspired it with depravity or belief, he who purifies it has succeeded, [whereas] he who covers it up has failed. (Surat ash-Shams: 1-10)

These verses reveal that when Allah created human beings, He inspired each soul evil as well as how to avoid from it, that is good. Salvation from evil depends upon one’s choice to avoid evil. Otherwise he faces destruction. If a person does not accept the existence of evil in his lower self, he lacks the conscience to avoid from evil. In the words of the Qur’an, he “covers” that evil and nurtures it. Eventually that evil consumes him.

Acknowledgement of the existence of evil in the lower self and avoidance from it brings a person salvation. Freedom is precisely this salvation.

The main power that puts a person under pressure is the evil in his lower self. This pressure predominates any other known power. It smothers people in selfishness, makes them jealous, insecure, and worried about the future. But worst of all, this power overwhelms them with endless desires and passions and drives them to amass more possessions, more money and greater social status. However these desires are insatiable. The passion to become rich is strong; but, when it is satisfied, other passions follow, entrapping that person in a vicious cycle.

Salvation lies in being released from this cycle. Allah relates in the Qur’an:

...It is the people who are safe-guarded from the avarice of their own souls who are successful. (Surat al-Hashr: 9)

People who are no longer enslaved to these passions become free. At this point, their purpose in life is no longer to satisfy these endless passions; rather, it is to please only Allah, the true purpose for humanity’s creation in the first place.

True freedom is being Allah’s servant and liberating from everything other than Allah. For this reason, Imran’s (as) wife prayed:

“…O my Lord, I have pledged to You what is in my womb, devoting it to Your service. Please accept my prayer. You are the All-Hearing, the All-Knowing.” (Surah Al ‘Imran: 35)

For the very same reason, Ibrahim (as) asked his father:

"… O father, why do you worship what can neither hear nor see and is not of any use to you at all?” (Surah Maryam: 42)

The prophets and messengers urged people to abandon their lower selves’ passions, to cease being slaves to other people, and to serve Allah alone. By saving themselves from these unnatural (in the sense of being against their inherent human nature) goals, they become free. Thus the Messenger is described in the Qur’an as the person “relieving them [the believers] of their heavy loads and the chains that were around them” (Surat al-A‘raf : 157).

That is why contrary to common belief of the ignorant society, Islam does not oppress people but actually liberates them. People who are not familiar with Islam must understand this Islamic definition of “freedom” so that their minds can be cleared of the myths and later accretions found in their society’s religion, all of which make them think that religion is oppressive.

Since Islam is liberating, the methods used to communicate it can by no means be oppressive:

So remind them [O Muhammad]. You are only a reminder. You are not in control of them. (Surat al-Ghashiyya: 21-22)

There is no compulsion in religion. Right guidance has become clearly distinct from error. Anyone who rejects false deities and believes in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara: 256)

It should be made clear to the person in question that neither Islam nor the Muslims communicating the message will exert any pressure upon them, that this is contrary to the morality of the Qur’an and that this is a morality that does not please Allah. In this way, any concerns arising from ignorance and an obstacle in communicating the message are removed.

METHODS OF COMMUNICATION

The methods of communicating the message is just as important as the content of the communication. Those spreading Islam should not limit their efforts to reciting Qur’anic verses one after another, explaining matters of religion, and urging one to have faith. Rather, they must calculate the most effective manner and style to employ. This includes observing the other person’s reactions to what is being told. If this reaction is one of confusion, the method should be changed.

Of course, it is also possible that the person will persist in denial. In this case, the believer has to consider how long to pursue this effort, when to stop, and what to do next. The Qur’an is a believer’s guide in all of these matters, for the Prophet changed his methods according to circumstances and characters of people he met.

1. Identifying the person appropriate for the communication

Believers must first realize that those whom they are addressing may not come to faith right away. The education they have gone through or the influence of the people around them may lead them to show negative reactions, to the extent of refusing to listen. For this reason, those who want to spread Allah’s message should primarily select conscientious people who are inherently inclined to Islam. There is no urgency to talk with those who are arrogant or hostile toward religion. Allah relates in the Qur’an thus:

You will not make dead people hear and you will not make deaf people hear the call when they turn their backs in flight. You will not guide blind people out of their error. You will not make anyone hear except for those who have faith in Our Signs and so are Muslims. (Surat an-Naml: 80-81)

In another verse, Allah reveals the difference between those who will come to faith and those who will not:

The Word has been justly carried out against most of them, so they have no faith. We have put iron collars around their necks reaching up to the chin so that their heads are forced back. We have placed a barrier in front of them and a barrier behind them, blindfolding them so that they cannot see. It makes no difference to them whether you warn them or do not warn them; they will not believe. You can only warn those who act on the Reminder and fear [and respect] the All-Merciful in the Unseen. Give them the good news of forgiveness and a generous reward. (Surah Ya Sin: 7-11)

When believers decide to talk about Islam with others, they should consider these criteria. If they see no sign of a sincere conscience in those to whom they are talking, insistence on communicating the message will become a waste of time. As Allah underlines in many verses of the Qur’an, majority of people will not come to faith. Since this is the case, believers should seek out these rare individuals whose hearts are inclined to believe and then call them to faith.

2. Continuing the communication until an assessment can be made about the individual.

According to the above criteria, if a person seems to be inclined toward faith, communication may begin. During this encounter, the hearer’s reactions, interpretations, and responses will reveal his or her attitude toward religion. Therefore, if the person shows no signs of sincerity, communication must continue until an assessment can be made about the person in question. If, at this point, it is understood that the person has no inclination towards the morality of the Qur’an, then the believers leave that person so that they can devote their precious time on more useful pursuits and activities of communication.

Remember that success of a believer cannot be measured by whether or not the person embraces Islam, for only Allah can lead people to the right path. Success can be measured only by whether his or her effort has been totally pleasing to Allah. Ending this effort if necessary and moving on to more useful work is also pleasing to Allah. As in the case of Prophet Hud who told the following to his people, believers should turn their backs to people who resist faith:

[Hud said:] “If you turn your backs, I have transmitted to you what I was sent to you with, and my Lord will replace you with another people, and you will not harm Him at all. My Lord is the Preserver of everything.” (Surah Hud: 57)

3. Assessing the hearer’s attitude and sincerity

Believers must frequently make an assessment of the unbelievers’ reactions to what they are being told. Sometimes it will be necessary to alter the conversation’s content, style, and intensity according to the person’s spiritual state and ability to understand. This could provide a degree of flexibility to make the message more appropriate to those being addressed. In addition, this would allow the believer to measure the other person’s sincerity or openness to the message before continuing. However, if the other person’s attitude is thought to be the result of an ulterior motive (e.g., worldly gain) or insincerity, then this effort should cease.

In the Qur’an Allah tells us that Prophet Sulayman (as) used to observe the person’s reaction and then present the next topic accordingly. When sending a letter to the Queen of Sheba via Hudhud, a member of his army, he gave this command:

“Take this letter of mine, deliver it to them, and then withdraw for a little and see how they respond.” (Surat an-Naml: 28)

4. Not to make offers regarding worship before the person strengthens in his faith

It should primarily be ensured that those who are newly introduced to the religion believe in Allah and the Hereafter. In order to fulfill the requirements of religious morality, they must be able to grasp its rationale and perform these acts of worship willingly and consciously. Otherwise, they will simply imitate others without understanding what they are doing or may choose not to do them at all. Thus, it is important to bring such people to a certain level of understanding of Islam and make them desire to worship Allah as He commands. In this process, no recommendations about worship may be given until the person asks specific questions or acquires a certain understanding. Indeed, a person who has sincere faith in Allah and the Hereafter will desire to perform the acts of worship revealed by Allah in the Qur’an himself.

5. Creating a sense of the believer’s power and grandeur

Unbelieving societies have a mistaken idea that religion speaks only to the poor. This is fallacy, for Islam calls all people to the path of Allah, our Lord. However sometimes, “actual” examples are required to demolish this fallacy. Muslims, blessed with the world’s most striking beauties, power and grandeur, who live by the morality of Islam and use these blessings for religion set the best examples to eliminate the prejudices of unbelievers.

People tend to admire power, wealth, and splendor. That is why most people avoid Muslims who are morally upright and sincere but have no power; but instead admire and try to emulate coarse, immoral people just because of their wealth. But this “psychological” advantage of the unbelievers may benefit the believers when they are seen to be richer and more splendid than the unbelievers.

This is one of the reasons why the Qur’an emphasizes Sulayman’s (as) power and wealth and how he used them to communicate the faith. The Qur’an describes the Queen of Sheba’s submission and how greatly she was affected by his wealth:

She was told: “Enter the courtyard.” But when she saw it, she supposed it to be a pool and bared her legs. He said: “It is a courtyard paved with glass.” She said: “O my Lord, I have wronged myself, but I have submitted with Sulayman to the Lord of all the worlds.” (Surat an-Naml: 44)

To use the blessings that Allah has given as a means to familiarize people with the Qur’an’s moral teachings is an act of worship. This was the purpose of several works of art commissioned by Sulayman (as). Following in his path, other believers may also use their power and wealth as effective means to acquaint people with religion.

6. Asking the people for their opinions

Remember that communication is not just “giving information.” Those who seek to communicate the message must know other people’s ideas, answer their questions, and provide proof to remove any mental reservations. For this reason, they must frequently ask what the hearers are thinking and, if no progress is being made, change the topic or adopt a new style.

When we look at the prophets’ and the messengers’ methods, we see that they questioned those who were listening to them. For example, Shu‘ayb (as) asked: “O my people, what do you think?” (Surah Hud: 88). Ibrahim (as) followed this same technique:

We gave Ibrahim his right guidance early on, and We had complete knowledge of him. When he asked his father and his people: “What are these statues you are clinging to?” they replied: “We found our fathers worshipping them.” He said: “You and your fathers are clearly misguided.” They asked: “Have you brought us the truth, or are you playing games?” He said: “Far from it! Your Lord is the Lord of the heavens and Earth, He who brought them into being. I am one of those who bear witness to that. By Allah, I will devise some scheme against your idols when your backs are turned.” He broke them in pieces, except for the largest one, so that they would have it to consult! They said: “Who has done this to our gods? He is definitely one of the wrongdoers!” They said: “We heard a young man mentioning them. They call him Ibrahim.” They ordered: “Bring him before the people’s eyes so they can be witnesses.” They asked: “Did you do this to our deities, Ibrahim?” He said: “No, this one, the largest of them, did it. Ask them, if they are able to speak!” They consulted among themselves and said [to each other]: “It is you yourselves who are wrongdoers.” But then they relapsed back into their unbelief [after having said to each other]: “You know full well these idols cannot talk.” He told them: “Do you then worship, instead of Allah, what cannot help or harm you in any way? Shame on you and what you worship besides Allah! Will you not use your intellect?” (Surat al-Anbiya’: 51-67)

Believers must ask questions from time to time to judge how effective their words have been, to determine what points should be emphasized, and to follow the progression of the hearer’s thoughts. They must record this progress and learn what those who are listening think of what they have been told. In this way, the believers will be able to assess the other party’s sincerity and determine how to proceed.

7. Employing the most effective method conforming to the person’s character

Apart from the truth of the message, effective communication depends on the way it is addressed: “Call to the way of your Lord with wisdom and fair admonition…” (Surat an-Nahl: 125).

This can be achieved by emphasizing a particular point and using interesting and relevant examples. Aside from this, since everyone has a different character and different needs, the believers have to tailor their styles and methods to make them effective. For example, sometimes it might be useful to use detailed examples or a concise narrative style. Through these methods, each believer should try to determine the listener’s level of comprehension and emotional state and adapt the method and manner of communication as necessary.

8. Leading a person to think

Asking questions may also lead people to think about particular topics. This is a very effective method for the communication of the message.

The most salient feature of unbelievers is that they do not know how to “think,” as thinking is defined in the Qur’an. They do not think about the meaning of life, but only about how to make money and put up appearances. They do not think about some basic faith-related issues the origin of the universe, who created their bodies, where a person goes after death, and other spiritual matters. Their thoughts are generally concentrated on their own personal gain.

Thus, those who are interested in Islam must be taught how to think, for that is the only way they will be able to see their society’s faults and errors and, as a result, grasp Islam’s basic tenets. When they can think, they can question their own ideas and beliefs, see where the deficiencies lie, and begin to feel discontented with their situation. This will lead them to search for what is right and true. In the Qur’an, Allah teaches people how to think and ask questions, and shows them what things they should think about:

Say: “What do you think? If Allah took away your hearing and your sight and sealed up your hearts, what deity is there, other than Allah, who could give them back to you?” Look how We vary the Signs, yet still they turn away! (Surat al-An‘am: 46)

Say: “Who provides for you out of heaven and Earth? Who controls hearing and sight? Who brings forth the living from the dead and the dead from the living? Who directs the whole affair?” They will reply: “Allah.” Say: “So will you not guard against evil?” That is Allah, your Lord, the Truth. And what is there after truth except misguidance? So how have you been distracted?” (Surah Yunus: 31-32)

Urging them to think, Prophet Ibrahim (as) also mare his people find the perversion they are in:

Recite to them the story of Ibrahim, when he asked his father and his people: “What do you worship?” They replied: “We worship idols and will continue to cling to them.” He asked: “Do they hear you when you call, or do they help you or do you harm?” They said: “No, but this is what we found our fathers doing.” (Surat ash-Shu‘ara’: 69-74)

Since whether or not to believe is left to people’s own free will, believers are duty-bound to help other people think about the truth. In order to perceive what is right in a particular matter, people must first think about it. For this reason, believers will communicate in a way that will lead other people to think.

9. Removing the influence of forefathers’ religion

There is a tendency in many people to conform to old traditions and follow the customs of their ancestors. If these traditions and customs accord with the Qur’an, there is no problem. However, if these practices violate the Qur’an and the tenets of Islam—which is often the case—then Allah bans them. The Qur’an is the guide for all Muslims; any traditions and rules that conflict with it contain no truth, regardless of who established them:

When they are told: “Follow what Allah has sent down,” they say: “No, we will follow what we found our fathers doing.” What! Even if satan is calling them to the punishment of the Blazing Fire? (Surah Luqman: 21)

People must be aware of this fact. Thus, they must be urged to abandon their ancestral “religion” and accept the Qur’an’s pure, unadulterated teachings. Otherwise, it becomes impossible for that person to understand and practice Islam.

10. Defining the life of ignorance and undoing its effects

The spiritual poverty of the society from which the person comes is one of the beneficial subjects that should be explained to the person to whom the message is communicated. This way s/he can compare the perfection of the morality of Islam with their own society’s distorted beliefs and practices and see the striking difference between them.

In societies that have remained distant to the morality of the Qur’an, the people’s moral make-up and understanding of justice have totally collapsed. Chaos and uneasiness is rife, the crime rate increases, and injustice grows apace. Allah’s messengers and prophets explained the danger of their situation and urged them not to overstep the boundaries that Allah has established for them. Comprehending that societal and personal hindrances will be removed by living by the Qur’an’s teachings, and that the establishment of Allah’s judgments will, by itself, eliminate the corruption rampant in the society is one of the important reasons that makes people feel closer to the religion.

While Yusuf (as) was in prison, two prisoners asked him to interpret their dreams. He replied:

… I have left the religion of a people who clearly have no faith in Allah and who refuse to acknowledge the truth of the world to come. I hold fast to the creed of my forebears Ibrahim, Ishaq, and Ya‘qub. We do not associate anything with Allah. And that is how Allah has favored us and all of humanity. But most do not give thanks. My fellow prisoners, are many lords better or Allah, the only One, the Conqueror? What you serve apart from Him are only names that you and your forefathers have made up. There is no mandate for them from Allah. Allah alone is qualified to judge. His order is to worship none but Him. That is, in truth, the straight and upright religion, but most people simply do not know.” (Surah Yusuf: 37-40)

Yusuf (as) told them about the idolatrous character of their society and asked, “are many lords better or Allah, the only One, the Conqueror?”. In this way, he revealed the great difference between idolatry and tawhid (the oneness of Allah). No doubt this knowledge can be provided in a very detailed manner. The idolatrous character may be described as selfish, greedy, opportunistic, unsophisticated, and crude, while the believers’ noble characteristics can be described as just the opposite.

The injustice, pitilessness, falsity, and opportunism, the features peculiar to those who associate others with Allah are totally opposite to the ideal of Islam. Presenting such a contrast is very useful in getting people to abandon their mistaken worldview and replace it with the Islamic one. However, to be effective, the examples given must be from the person’s own society.

11. Having control over the course of the conversation

Believers must never forget that the basic purpose of communication is to teach religious morality as a means to bring others to Islam. Unbelievers are generally inclined to turn the discussion to other areas. This is related to not being able to concentrate easily on religious topics, have an uneasy conscience, or not taking it seriously.

In this situation, believers must be very careful. Surely, it is meaningless to force someone who does not want to listen or feels bored to listen. In this situation, deliberately changing the topic, employing a different style, and giving the listener some time to relax will be useful. However, it would be a major mistake to allow the listeners to have control over the conversation and thereby have to deal with their unformed ideas and hypothetical questions. In short, believers should tell the listeners what is necessary and not what they want to hear. A good example is Yusuf’s (as) method of talking to other prisoners:

Two servants entered prison along with him. One said (to Yusuf): “I dreamt I was pressing grapes.” The other said: “I dreamt I carried bread upon my head and birds were eating it. Tell us the true meaning of these dreams. We see that you are one of the righteous.” He replied: “No meal to feed you will arrive before I have informed you what they [your dreams] mean. That is part of what my Lord taught me. For I have left the religion of a people who clearly have no faith in Allah and who refuse to acknowledge the truth of the world to come. I hold fast to the creed of my forebears Ibrahim, Ishaq, and Ya‘qub. We do not associate anything with Allah. And that is how Allah has favored us and all humanity. But most people do not give thanks. My fellow prisoners, are many lords better or Allah, the only One, the Conqueror? What you serve apart from Him are only names that you and your forefathers have made up. There is no mandate for them from Allah. Allah alone is qualified to judge. His order is to worship none but Him. That is, in truth, the straight and upright religion, but most people simply do not know. My fellow captives, one of you will serve his lord with wine, the other of you will be crucified and birds will eat his head. The thing you asked about is foreordained.” (Surah Yusuf: 36-41)

As we see, Yusuf (as) first presented religion and then answered their questions. If he had interpreted their dreams first, perhaps they would not have been interested in listening to what he said about religion. Musa (as) used a similar style when speaking to Pharaoh:

(Pharaoh) asked: “What about the previous generations?” He (Musa) replied: “Knowledge of them is with my Lord in a Book. My Lord does not misplace, nor does He forget.” It is He Who made Earth a cradle for you and threaded pathways for you through it, and sent down water from the sky by which We have brought forth different types of plants. (Surah Ta Ha: 51-53)

Just as Musa (as) and Yusuf (as) communicated the message intelligently, so believers must be intelligent, deliberate, and direct in their conversations. They must be in control of its general course and know how to direct it so that the listeners will not be able to divert it to other topics.

12. Waiting for a listener’s first reactions and choosing the appropriate method

One way to direct a conversation is to find out what the listener believes and then choose the most appropriate subject and style. This allows the presenter to learn what the listener already knows and to avoid giving useless information. The Qur’an describes how Musa (as) used this delicate technique:

The ruling circle of Pharaoh’s people said: “This is certainly a skilled magician who desires to expel you from your land, so what do you recommend?” They replied: “Detain him and his brother, and send out marshals to the cities to bring you all of the skilled magicians.” The magicians came to Pharaoh and asked: “Will we receive a reward if we are the winners?” He said: “Yes, and you will be among those brought near.” They asked: “Musa, will you throw first or shall we be the ones to throw?” He said: “You throw.” And when they threw, they cast a spell on the people’s eyes and caused them to feel great fear of them. They produced an extremely powerful magic. We revealed to Musa: “Throw down your staff.” And it immediately swallowed up what they had forged. So the Truth took place, and what they did was shown to be false. They were defeated then and there, transformed into humbled men. (Surat al-A‘raf: 109-119)

Musa (as) applied this efficient technique by telling Pharaoh’s magicians to throw first. This is also a method that can be employed by anyone who follows in the footsteps of messengers. By asking the other party’s views first, making him lay down what he believes and thinks and then devising the most suitable approach and style will be more efficient in destroying the false views s/he entertains.

13. Employing a style that hinders the person from erroneous behaviors

Commending what is good and avoiding what is evil is an important act of worship commanded in various verses of the Qur’an. It is clear that the content of this command also relates to those to whom Islam is introduced. Believers not only “command what is good” but also make them “avoid what is evil.”

Their attitudes and thoughts should be corrected by explaining what is erroneous about them. In case they persist in acting inappropriately, the believers may adopt a style of conversation that will embarrass them.

14. Indirect communication

In dialogues, a style of address aimed at the listener's personality is generally employed. As a method of communication, however, in addition to that style, a third party may be addressed and other accounts given, again in such a way that the person in question is still informed of the message wishing to be communicated. This may enable the first listener to better understand the message being presented. This is a useful method that prevents the appearance of a possible tension between the listener and the one communicating the message and keeps listeners from becoming defensive and closing their ears.

15. Making people using their conscience and be sensitive

The purpose of communication is not only to teach or impart information; rather, it is more important to create an impression in the listeners’ conscience and lead them to undertake a sincere critique of their inner self. This requires a sincere, warm-hearted dialogue between the two people and a style that is guiding instead of instructive. For example, after Ibrahim (as) talked with his people, the prominent unbelievers were forced to examine their conscience:

He broke them in pieces, except for the largest one, so that they would have it to consult! They said: “Who has done this to our deities? He is definitely one of the wrongdoers!” They said: “We heard a young man mentioning them. They call him Ibrahim.” They ordered them: “Bring him before the people’s eyes so they can be witnesses.” They asked: “Did you do this to our gods, Ibrahim?” He said: “No, this one, the largest of them, did it. Ask them, if they are able to speak!” They consulted among themselves and said: “It is you yourselves who are wrongdoers.” (Surat al-Anbiya’: 58-64)

We can see from this story that a person’s conscience is his or her inner guide. As long as people follow their conscience, they will act correctly. This is the essence of religious morality. Allah uses people’s conscience to inspire them to behave in a way that pleases Him. For this reason, if there is any hindrance to a person’s learning and practicing religious morality (e.g., being afraid of others’ reactions, reluctance to give up old habits, etc.), these obstacles must be removed so that the person can obey his or her conscience.

16. Enabling a person to think freely

Freedom of thought is absolutely necessary for people to see the truth and make a right decision. To do this, they must be able to give up wrong ideas and embrace the truth. In this process, there must be no intellectual pressure and the mind must be free of bigotry. This cannot happen in an unbelieving environment, and new learners of religious morality must be informed of those things that impede free thought so that they can be removed. This will help produce a comfortable environment conducive to effective communication.

17. Not using force or pressure

Those who are spreading religion are not entitled to force listeners to believe, to make them embrace their views. Their only responsibility is to present Allah’s religion; Allah will give faith and lead unbelievers to the true path. Indeed Allah relates in the Qur’an thus:

So remind them! You are only a reminder. You are not in control of them. (Surat al-Ghashiyya: 21-22)

If your Lord had willed, all people on Earth would have had faith. Do you think you can force people to believe? (Surah Yunus: 99)

Refraining from the use of pressure and allowing listeners to believe what they want will show that the preachers are trustworthy and are not pursuing their own advantage. This will only add credence to their expression.

18. Remedying indifference

Though it apparently seems the easiest, listeners who are indifferent are the hardest people to

talk about religion with, for it is impossible to find out what they really think. Remaining silent or without showing any reaction, they appear to confirm what is being said. Yet they innerly do not accept, and simply remain indifferent. Someone insisting on the opposite view at least shows some reactions. They can be convinced after some talk. However the situation of an indifferent people is more complex. In order to arouse their interest, aside from general style of conversing, very efficient styles should be employed. For example, believers may speak of death and remind them that they will one day rot in the grave. Or they may speak of the vagueness and meaninglessness of those things that unbelievers consider important. Such topics may spark some interest, and such a style may make them more sensitive to what they are being told.

19. Treat everyone properly

In the communication of Allah's message to different communities, His messengers employed styles conforming to the attitudes their people had towards them. Sometimes they spoke gently; other times they were relatively severe and threatened their people with Allah’s punishment. Indeed, depending on their attitude to the religion and believers, Allah commands believers to treat people differently. For example, it is necessary to be severe with hypocrites, unbelievers, and those who oppose the Qur’an (Surat at-Tawba: 73). On the other hand, protection should be offered to an idolater who asks for mercy and safety (Surat at-Tawba: 6). Accordingly, a believer who communicates Allah’s message may employ a style and attitude that addresses the non-Muslims’ approach towards the religion and believers. The style and the choice of topics should be tailored to fit the hearers’ dispositions, because they will be influenced according to their specific needs. Some people may need polite words whereas others may be influenced by strong language. This is similar to a doctor who prescribes an operation, aspirin or an injection, depending on the situation of his patient.

20. Telling about the destruction of former societies

One of the things that lead people to deny Allah’s existence is the strange idea that they will live forever. Young people think that they will always be young, or at least that they will remain young for a long time. Middle-aged people console themselves with the idea that death is still far off. Their society deepens this deception, for its magnificent buildings, beautiful art works, houses, cars, and much else gives them the impression that life is permanent and enduring.

Actually, this deception, which is no more than satan’s intimation of eternity, is only another example of the first and greatest deception: The sin that caused Adam (as) and Eve to be expelled from Paradise was a result of satan’s whispering: “... Shall I show you the way to the Tree of Everlasting Life and to a kingdom that will never fade away?” (Surah Ta Ha: 120).

For this reason, those who are being called to faith must be saved from this great delusion. They must be shown that their civilization is not permanent and enduring, for everything exists by Allah’s will and will disappear in a moment, like an image in a dream, if He so wills. They must know that all life is a manifestation of Allah, as the “Life Giver,” that He created in a weak and transient nature.

The story of former societies destroyed by Allah may be told in order to erase these mistaken beliefs. Many mighty peoples and magnificent civilizations have been totally destroyed because they did not obey Allah’s commands:

Have they not seen how many generations We destroyed before them whom We had established on Earth far more firmly than We have established you? We sent down heaven upon them in abundant rain and made rivers flow under them. But We destroyed them for their wrong actions and raised up further generations after them. (Surat al-An‘am: 6)

Allah destroyed societies that rejected the religion and mistreated His prophets and messengers: “They denied him, and the punishment of the Day of Shadow came down on them. It was indeed the punishment of a terrible Day” (Surat ash-Shu‘ara’: 189) and “We have never destroyed a city without giving it prior warning as a reminder. We were never unjust.” (Surat ash-Shu‘ara’: 208-209).

When hearers learn about these destroyed civilizations and see their ruins, and when they are told that Allah could destroy their society any time He willed, the supports they trusted upon other than Allah will be largely undermined. They get the sense that their powerful civilizations and technologies are, in fact, nothing, that people are servants of Allah, and that there is no other power to be feared and respected other than Him.

21. Keeping death in mind

In any society, no topic is more basic and thought provoking than death. However although people witness other people’s death, they rarely think about their inevitable end. Instead, they prefer to avoid thinking about it by trying to convince themselves that they will never die. They never mention it and spend their lives in great heedlessness:

Say: “Death, from which you are fleeing, will certainly catch up with you. Then you will be returned to the Knower of the Unseen and the Visible, and He will inform you about what you did.” (Surat al-Jumu‘a: 8)

On the other hand, believers often think about death and, knowing that they will give an account of their deeds, act in a way that pleases Allah. For those who are starting to learn about religious morality and coming to know Allah, the knowledge that they may die at any time and place raise their awareness and cause them to live a pure and religiously moral life.

Thus, it is essential to make people think about death, as it will make them understand the transtitory nature of life and embrace the religion.

22. Describing the helplessness of human beings

People who do not measure Allah with His true measure cannot grasp their own nature. Unable to conceive of Allah’s greatness and power, they cannot know their own helplessness. Such superficial people flatter themselves, thinking that they have made everything themselves, have power and other qualities that belong only to Allah. In other words, they look at everything from this distorted angle. Thus, it is necessary to explain to them that they are weak and helpless creatures made of flesh and blood who can die of a simple blood clot; have bad breath; whose eyes, ears, and nose get dirty; and who has to go to the toilet. Moreover, they must be made aware that Allah has all power and might, created each person, watches over, protects them, and gives them their daily bread. They must know that Allah has given them whatever they think they own, for all of their possessions really belong to Him. In short, they must come to understand Allah’s greatness and their own helplessness:

O humanity! You are the poor and in need of Allah, whereas Allah is the Rich Beyond Need, the Praiseworthy. (Surah Fatir: 15)