"A criminal said to the judge, 'Your Honor, I’m not guilty. I know I can prove it if you’ll just give me some time.''Sure,' replied the judge. 'Ten years!' then tapping his gavel.”"The truth is like a well-tuned instrument, producing a pure and harmonious sound that resonates clearly and accurately. The truth dispels ignorance and brings enlightenment and clarity, just as the sun banishes darkness and carries warmth and light. The truth underpins our beliefs and actions, providing strength and stability, just as a solid foundation supports a stable and secure building," said Cananga after reciting dua, "O Allah, You are As-Salaam, from You is all peace, blessed are You O Possessor of majesty and honor!" when she entered the heart of Mecca and saw the majestic Kaaba, a replica of Bayt al-Ma'mur on al-'Arsh, a symbol of faith and spirituality as well as the unity in the Muslim World."One of the most common excuses for not doing Dawah is, 'I do not have enough knowledge to do Dawah!' In those days of the Prophet (ﷺ), times were different. The access to knowledge was difficult. The 'Ummah' did not have the media, there were no books written at that time on Islam. Today, time have changed and access to knowledge has become easy. There are countless number of books written by Muslims. There are so many websites available. There are so many contents available. Every Muslim at least knows one verse, but you can do the job more efficiently if you master one topic initially, depending upon the person with whom you are doing Dawah.'But my deeds are not too good, how can I do Dawah with others?' This nice statement shows how humble a Muslim is. Doing Dawah will surely help you become a better practicing Muslim. When you share something with others, you are inclined to practice it, right?'Which is more important, Islah or Dawah?' Islah is to make other Muslim a better Muslim. It is important if he is not on the right track. Dawah ul-Islam is inviting to Islam, but to make people revert is not in your hand. Keep in mind that our primary objective in da‘wah is not to revert the individual whom we are inviting, reversion is in the hands of Allah. Your job is to deliver the message to others.Allah Subhanahu wa Ta'ala says, 'Fadhakkir innamaa anta mudhakkir': 'So remind; you are only a reminder.' So, Dawah and Islah both are important at the same time.We have to constantly remind ourselves whenever we are in a discussion with an individual or giving a lecture to a group, that we are not there to win the argument or the debate. Our goal is to make sure they properly understand the true Islamic values in its pristine purity. It may be impossible to convince them in an hour or a day to change the course of their whole life, but at least they should understand the reality of what you are calling to. Therefore, what is most important regarding those being called to Islam is that the message should be crystal clear.To understand the other party, before we explain our points of view, we should strive to listen before we speak. Many times when we are in a da‘wah situation, we are more interested in getting our point of view across than in hearing their opinions. Either because we have already heard their arguments before, or we know their opinions are wrong anyway, so what is the point in listening to them? If we care about the person that we are giving da‘wah to and if we care whether they receive this message or not, then we should take care to listen to them. For example, they may have some confusion about formal prayers in Islam, why do Muslims have to pray five times a day? So, we should take some time out and listen to the person before we begin our discussion, and allow further time during the discussion to listen.When you enter a room and find yourself in front of a group of people, or you go to a shopping center and you see somebody interested in Islam, you have to read that situation carefully before making any statements. Meaning, you have to be conscious of the unique elements of the situation and tailor your approach accordingly. When you find yourself in a situation, you have to read that situation in a way similar to the way you read a book. We must be conscious of two main things: first the environment, and second the actual individual.We'll talk about these in the next episode, biidhnillah."Another point is 'to put ourselves in their shoes.' The phrase means to try to understand another person's feelings, thoughts, or perspective by imagining ourselves in their situation. This expression encourages empathy, urging us to consider how we would feel or act if we were experiencing the same circumstances as someone else. By saying 'to put ourselves in their shoes' I don't mean 'tolerations'. 'Putting ourselves in their shoes' and 'tolerance' are related concepts, but they are not the same. They both involve understanding and accepting others, but they emphasize different aspects of social interaction and empathy.'Putting ourselves in their shoes' means empathy involves imagining oneself in another person's situation to understand their feelings, thoughts, and perspectives. Its scope is more about a deep, personal connection and emotional understanding of another's experience. It encourages proactive understanding and shared emotional experiences. Example: If a friend loses a job, empathizing would mean feeling their disappointment and stress and offering support based on that emotional connection.Tolerance refers to accepting and respecting differences in others, whether they are cultural, religious, ideological, or lifestyle-based, even if you do not necessarily agree with them. Its acope is broader, focusing on accepting and coexisting with diversity without needing to deeply understand or feel the other person's experiences. It promotes coexistence and respect for different views or ways of life. Example: Tolerating a colleague’s different cultural practices without necessarily understanding them deeply, but respecting their right to those practices.Tolerance does not necessarily involve an emotional connection. It is more about intellectual acceptance and coexistence with others' differences. Empathy is crucial for deep personal connections, tolerance is essential for maintaining peace and harmony in diverse societies. Tolerance focuses on accepting and respecting differences without necessarily sharing or deeply understanding those experiences.But there are indeed tolerance limits. While tolerance is generally seen as a virtue that promotes peaceful coexistence and respect for diversity, it is not an absolute principle and must be balanced with considerations for safety, rights, and societal values. Tolerance does not extend to actions or behaviors that cause harm to others. This includes physical violence, exploitation, discrimination, and actions that infringe upon the rights and well-being of others. To avoid 'double standards' in toleration, tolerance must be bounded by laws and ethical standards that protect individuals from harm.Activities or expressions that pose a significant threat to public order, health, or safety are not covered by the principle of tolerance. Societies must maintain laws and regulations that protect the common good. Tolerance does not require acceptance of practices that violate fundamental moral or ethical principles. This includes actions that are universally condemned as wrong, such as slavery or child exploitation. Tolerance must operate within the framework of the law. Actions or behaviors that violate legal standards, such as discrimination or violence, are not protected by the principle of tolerance.Tolerance cannot extend to ideologies or behaviors that themselves are intolerant. This is often referred to as the 'paradox of tolerance,' where tolerating intolerance can lead to the erosion of tolerant societies. Generally, tolerance should not be forced. The principle of tolerance is inherently linked to respect and mutual understanding, and when it is coerced, it loses its genuine meaning and effectiveness. Tolerance involves a conscious choice to accept and respect the differences of others. It is an ethical and personal commitment that should arise from genuine understanding and respect, not compulsion. John Locke emphasizes that true tolerance cannot be enforced by external power, as it needs to come from inner conviction and respect for others' rights to their beliefs and practices. Coerced tolerance tends to be superficial and may not lead to a genuine change in attitudes or beliefs. It can foster resentment and hypocrisy rather than genuine acceptance and respect. Forced tolerance undermines individual moral agency, which is essential for personal and ethical growth. People need to be free to make their own moral decisions about what they will tolerate, which in turn promotes a more meaningful and ethically grounded society.When tolerance is voluntary, it fosters genuine social harmony and mutual respect. Forced tolerance, however, can lead to underlying tensions and resentment, which can eventually surface as conflict. Forced tolerance contradicts the very essence of what it means to be tolerant, which involves a free and genuine acceptance of diversity. It is through voluntary understanding and respect that true tolerance flourishes, contributing to a more harmonious and inclusive society.Tolerance should not undermine democratic values and freedoms. Allowing anti-democratic ideologies to flourish can threaten the stability and functioning of democratic institutions.Tolerance is a vital principle for promoting harmony and respect in diverse societies, but it is not without its limits. These limits are essential for safeguarding individuals' rights, public safety, and the integrity of democratic and ethical standards. Balancing tolerance with these considerations ensures that it contributes to a just and peaceful society. Promoting tolerance through education, dialogue, and cultural exchange is more effective than coercion. It helps individuals to understand and appreciate diversity, leading to more lasting and genuine tolerance.Sometimes in Dawah, we spend so much time bringing points and explaining proofs, because this is the style we have developed in learning Islaam. Consequently, we want to use texts from the Qur’an and Hadeeth to prove our points. However, if we stop and think for a moment, we know that most of the non-Muslims whom we give da‘wah do not understand this style of speaking. They do not understand, 'Allah said,' 'The Prophet (ﷺ) said,' 'The Companions said,' 'Shaykh so and so said,' etc.' Or other terms that, let alone non-Muslims, even fellow Muslims may not understand. They do not understand this type of terminology or its significance. So, we should 'put ourselves in their shoes' and be patient. We should try to be conscious of the impression we are giving them. That's what I meant 'it's not about tolerance,' it's about 'a good attitude'. It is part of 'adab' and 'akhlaq' from an Islamic perspective. Empathy is generally considered a good and valuable attitude. It is a fundamental aspect of emotional intelligence and plays a crucial role in fostering healthy relationships, effective communication, and social harmony. Thomas Jefferson once said, 'Nothing can stop the person with the right mental attitude from achieving their goal; nothing on earth can help the person with the wrong mental attitude.'Your attitude acts as a filter for how you perceive the world around you. A positive attitude helps you see opportunities and solutions, whereas a negative attitude may focus on problems and obstacles. Positive attitudes lead to greater resilience and problem-solving capabilities. Your beliefs and attitudes can create self-fulfilling prophecies, by Allah's permission. If you believe you can succeed, you are more likely to take actions that lead to success. Optimistic leaders who expect positive results often inspire their teams to achieve those results, showcasing the self-fulfilling nature of attitude. So, never underestimate the power of attitude. Attitude is so powerful impact that one's mindset can have on various aspects of life, from personal well-being to professional success.When you enter a room and find yourself in front of a group of people, or you go to a shopping center and you see somebody interested in Islam, you have to read that situation carefully before making any statements. Meaning, you have to be conscious of the unique elements of the situation and tailor your approach accordingly. When you find yourself in a situation, you have to read that situation in a way similar to the way you read a book. We must be conscious of two main things: first the environment, and second the actual individual.We'll talk about these in the next episode, biidhnillah."
Citations & References:
- Faisal Fahim, Importance of Salah, Salat, Islaah and Dawah to Non Believers/Muslims, 2014, CreateSpace Independent Publishing Platform
- Sayyid Abul A'la Mawdudi, Towards Understanding Islam, 1960, U.K.I.M Bawah Centre
- D. A. Carson, The Intolerance of Tolerance, 2012, Wm. B. Eerdmans
- Richard Vernon (Ed.), Locke on Toleration, 2010, Cambridge University Press
- Denis Lacorne, The Limits of Tolerance: Enlightenment Values and Religious Fanaticism, 2019, Columbia University Press
- Michael Walzer, On Toleration, 1997, Yale University Press
- Susan Mendus & David Edwards (Eds.), On Toleration, 1987, Clarendon University Press
