DAWA IN THE PRESENT AGE (REALITY - OBSTACLES - SOLUTIONS)

Aldaewat Fi Aleasr Alhadir (Alwaqie - Almueawiqat - Alhulul)

  A research presented to the scientific symposium organized by the University of Sharjah in the United Arab Emirates in the period from 23-25 ​​Safar 1422 AH corresponding to 17-19 April 2001 AD, and published with other research groups in a book titled (Contemporary Jurisprudence Group) in 2002 and reprinted With many additions in 2011 AD.

Praise be to God, Lord of the worlds, and may blessings and peace be upon our master Muhammad and his family and companions. And after:

I have made this brief research on the da'wah in the present era in two chapters, the first in the introductions and the second in the topic of the research.

Chapter 1

Introductions

1)  First: Islam means submission and surrender to the Lord of the worlds, and it is of two types: the first is forced surrender and the second is voluntary surrender, and the first type appears in human submission to the laws of God Almighty in its creation, survival and annihilation, and all creatures such as the human being in this submission or forced surrender to God Almighty, and the second type of surrender It is optional and appears in a person's submission to God, Lord of the worlds, by willingness and choice.

2)  This voluntary surrender has its origin in the heart and its outward appearance: submission to the law of God Almighty, and this is the essence of the religion that God Almighty has accepted and called Islam. ﷺ(For we associate with the prophets, our religion is one), and this one religion of the prophets is the absolute voluntary surrender to God, which appears in submission to the law of God Almighty, which may differ according to the different prophets.

3)  Then he singled out the term (Islam) in the custom of legal use with the law that God revealed and revealed to our master Muhammad and he commanded that he inform the people and commanded them to submit and obey him. on humans taken we will not God accept nothing of those who do this take Islam , he says (and seeks a religion other than Islam will not accept it , a loser in the Hereafter) and that Islam proprioceptive is the one who has chosen our Socialized Muslims, the Almighty said (today you completed your religion and completed upon you My grace and I have accepted Islam for you as a religion).

4)  Secondly: Islam is general in place and time. The Almighty said, addressing our Master Muhammad (Say, O people, I am the Messenger of God to you all). The Almighty said: “Muhammad was not the father of one of your husbands, but God’s Messenger and the Seal of the Prophets.”

5)  It is stipulated in the Muslim’s Islam that he be willing and accepting, without restriction, condition or comment, and that his Islam be shown in submission to all the provisions of the comprehensive Islamic Sharia for all life affairs and what is related to all the relations of a Muslim with others, so it is not permissible to submit to some of the provisions of Islamic law and refuse to submit to others.

In the Holy Quran explicit verses of what we have said the Almighty said (not the Lord do not believe even with Igmuk including tree, and find themselves embarrassed than I was and recognize recognition) and the Almighty said (and was a believer and no believer if Allah and His Messenger is to have the good of the ordered it is God disobeys and His Messenger have strayed error indicating), and the Almighty said, denying the Jews and Mama them to take them to some writers and their disbelief interconnected the other, he says (Ovtamnon some of the book and disbelieve some of what penalty to do so you only disgrace in this world and the day of Resurrection life respond to the most Torment And God is not oblivious to what you do).

6)  Third: Communicating Islam and calling for it

Communicating Islam and calling for it is one of the legal duties of every Muslim man and woman. The Almighty said: (Say this is my path, I pray to God for insight on me and those who follow me بand praise God.) And he may do this to convey Islam and call to him (a slave), that is, a group of Muslims, the Almighty said: (Let there be a nation among you who invites to goodness, and who is well-known, and forbids people.)

Chapter II

Dawa in the present age (reality - obstacles - and solutions)

The first topic - the reality of the call to Islam

Introduction: The reality of the call to Islam is known if we know the reality of its elements, which are: the preachers and the called or invited, the subject of the call, and the means and methods of the call.

The first branch - the reality of preachers

7)  Preachers are individuals

The call is carried out by individuals including preachers in mosques and preachers in them and outside them, and teachers in schools and educational institutes who are appointed to teach the subject of religion, that is, the Islamic religion and its Islamic law. And the call to it because that falls within the scope of their job, just as there are types of individuals who propagate Islam and call to it as much as they know about Islam, and they are not concerned by the state or employees in it, but they do that on account of God and they invite those who can communicate with them, and among these: The worker and the trader, the student and the professional in all trades, and other types of people.

8)  Preachers groups

In addition to the individual preachers, there are various groups that call for Islam, each group calling for Islam according to its method and what it affirms, and most of it is not linked to governments, just as the majority of those in charge of it are individuals who are not dedicated to the work of the da'wah, and therefore they only give them the merit from their efforts and their time. These groups, although few, have an impact and influence in their surroundings, and this effect varies according to the amount of the groups' efforts and the state and circumstances of the environment in which they are located.

The second branch - the reality of the invitees

9) The one  called on the subject of the call to Islam is every person on the face of the earth who has not been informed by the call of Islam or its language in an incorrect way, or in his language as it should be reporting, but he disobeys God and does not act according to what he has taught of Islam. That is, the preachers come to him calling him to Islam, not for him to come to them, so the preachers must fulfill their right to go to them in their places and their gathering place, even if it is necessary to travel to them in order to reach Islam while they are in their places, and this is what the Messenger of God did, as he intended the tribes in their place of residence When they came to Mecca and went to the city of Taif to invite its people.

10)  There is no doubt that it is better to present the call to Islam who is closest to the preachers, whether this proximity is near the place or near the lineage, the Almighty said: (And warn your closest family). Based on this approach, the head of the family should communicate Islam to his family and make them work with it, then he invites the closest, then the closest to him from his relatives in lineage or in housing, neighborhood and home, then all the people in the countries that can be reached by the preachers, and the preachers can make the call For their relatives and relatives, near and far in the same region, according to the opportunities available to him from the da'wah opportunities, as the Messenger of God used to do - he calls his closest clan, and calls the coming tribes to Mecca and travels to Taif to invite their people.

The third branch: the reality of the subject of the invitation

11)  What the Muslim preacher begins with Islam: The subject of the call is Islam in all its meanings and comprehensive provisions for all life affairs, and that the Muslim preacher is only calling to this comprehensive Islam, but this does not mean that he neglects the priorities in his call, i.e. what he must start with first of his call to Islam, the first thing that the non-Muslim Muslim preacher should call is to testify that there is no god but God and that Muhammad is the Messenger of God, and this is what was indicated by the hadith of the Messenger of God which Imam Muslim included in his Sahih on the authority of Muadh, may God be pleased with him, he said: (The Messenger of God sent me ﷺ- That is, to Yemen - and he said to me: You come from the People of the Book, so I invite them to testify that there is no god but God and that I am the Messenger of God. If they obey this, then teach them that God presumes charity on them that is taken from their rich and it is returned to their poor ... ).

12) The  preachers differ in what they stress in their vocation

And the preachers, whether they are individuals or groups, differ in what they emphasize on the subject of their vocation - Islam - some of them emphasize the aspect of belief and the need to purify it from impurities and heresies, and some of them stress the necessity of following the correct Sunnah according to what they understand from the true followers of the Sunnah, and some of them emphasize the recommendation The soul, which is known as “Sufism,” and some of them emphasize the political aspect and explain the rule of Islam in the relationship of the ruler with the ruled and the shepherd with the parish. A group in the aspect of Islam affirms it in its call to Islam, but on the condition that it does not completely overlook the other aspects of Islam, and another condition is that these groups must cooperate with each other, each with regard to what is specific to it and emphasizes it.

The fourth section, the  reality of the means and methods of advocacy

13)  Sources: The sources of these means and methods of calling to Islam are the Holy Qur’an, the purified Sunnah of the Prophet, and the conclusions of the jurists. With it, He brought you in this truth, an exhortation, and a remembrance for the believers).

In the Prophet’s Sunnah there is abundant material for da'wah and preachers, so there is no situation in which the Muslim da'i or preachers or circumstances, events, problems or difficulties they face except in the Prophet’s Sunnah and in the Prophet’s biography ﷺ, like it or similar to it or close to it, so they know the correct solution that they must take as a guide to the life of the Prophet ﷺFollowing his example, and it may be God's wisdom to confront the Prophet the various circumstances and conditions for the preachers to be guided by the position of the Prophet from them and find solutions to their problems. As for the conclusions of the jurists, they are considered among the legal rulings that must be followed, even if they relate to the call and the preachers because it is part of the religion.

14) The  reality and methods of advocacy in the present era

Every work has its own means and methods that lead to its goal and purpose. And the call to Islam has its means and methods that are conducive to its goal and purpose, and these means and methods must be taken from the legitimate sources that we mentioned because they are considered part of the religion, that is, Islam, and the preachers must adhere to them and not escape from them and replace them with others because they are from the Islam they advocate. Individuals or groups, who do not adopt all these means and methods and do not adhere to all of them, for that is that they leave those who respond to Islam without teaching them what they need from the teachings of Islam, even though the legal method in calling to Islam is to teach the respondent to Islam what he needs of it, it came in Biography of the Prophet that when Umair bin Wahb converted to Islam, he said: To his companions, make your brother aware of his religion And recite the Qur’an to him, and they released him his prisoner, and they did, and that ﷺhe sent Musab bin Omair to teach the Muslims of Medina the Qur’an.

Also, some of them offer some means that have the right to delay and delay the means for which they are entitled to present in a hurry to reach the goal and the goal in their claim, and some of them use violence as a means to call to God in his claim in contradiction to the Sharia’s command to take kindness, and to abandon violence and the call to Islam with wisdom, good advice, and argumentation, which is Better, just as they all or most of them do not link what the people are calling for with the bond and origins of the faith, as is the approach and style of the Qur’an in what people call for an order and forbidden.

The second topic: Obstacles to advocacy

The first branch: internal or internal obstacles to advocacy

15)  First: With regard to the preachers

   a.  Lack of preachers: It is known that the results of any work are affected by the condition of the workers in it in terms of their numbers are few and many and in terms of their quality, quality and poorness, and the view to it among the preachers is quality, that is, in terms of their quality without neglecting their number in terms of few and many, this is evidenced by the words of God Almighty the Prophet incited believers to fight. if there are twenty amongst you, patient and persevering, they will vanquish two hundred, albeit one hundred of you will vanquish a thousand of those who disbelieve, they are a people who do not understand * now tempered God for you, and aware that the weakness in you not of you a hundred, they will vanquish two hundred Sabira if not a thousand of you will vanquish Two thousand, with Allah's permission - and God be with the patient).The significance of the two verses is that God Almighty told us that twenty of the patient believers conquer two hundred of the unbelievers, and this is before the dilution, and after the dilution, the Almighty told us that one hundred of the believers overcome two hundred of the infidels, and that a thousand overcomes two thousand of the infidels, and God did not tell us that twenty of the patient believers conquer two thousand And the hundred have not overcame a thousand, because the power of faith and patience have their influence not mentioned, but this capacity for faith and patience has a limited limit because the number of unbelievers or their great number has an undeniable strength and influence, and therefore the strength of faith cannot overcome the unbelievers, no matter their number, so the abundance must be noticed. Because she has power, and if she is an unbeliever, then how if she is a believer ?!.

16)  In terms of the preachers' knowledge of Islam

   B -  That the subject of the da'wah is Islam, so it is self-evident that the preacher knows the Islam he is calling for so that his call to Islam is insightful and knowledgeable, and it is not required for the caller to be diligent according to the standards of scholars for the mujtahid and for ijtihad. It is certain that the more learned the Muslim preacher, the more able he became to communicate clearly to Islam and confront opponents from the enemies of Islam and suspicions and reveal their falsehood.

17) It is  noticeable that the preachers in general are weak in their level of legal knowledge, and their poor level of knowledge of false opinions and doctrines and aspects of falsehood and defect in them, and the reason for this is that they are not prepared the necessary preparation for the task of calling to Islam, and they are not devoted to the work of the da'wah so that they can remedy their lack of legal knowledge.

18) c-  . In terms of how to call people to Islam, and the preachers, despite their need for legal knowledge, knowledge of Islam and its rulings, they also need what can be called (the art of calling), that is, how to call people to Islam, so knowledge of this art is a necessary and reasonable thing not to see that there is what knows In the principles of teaching, i.e. the principles of teaching the subjects to be taught to students, so we need to know what we have mentioned about how to invite people to Islam, and the truth is that the level of preachers in this knowledge or with this knowledge (the art of advocacy) is a low level.

19) d -  from the point of the case of the caller regarding the invitation

The mission of the da'wah depends on how the preachers' condition or conditions of it are in terms of the extent of their bearing of it, their influence with it, their obedience to its color, their preoccupation with it, and their perception of the ruling on their carrying out it.

And the minimum acceptable level for the caller of the call to Islam is to see carrying it out as a legitimate duty for him, and it is not a legal imperative, and that the fulfillment of this accepted legal duty is the one in which its Sharia principles and conditions are fulfilled, including its association with sincere intention and complete devotion to God, Lord of the Worlds.The more the preachers rose in their levels and their positions towards the da'wah to the higher levels, the more they would reach the goal of the case close to achieving the truth. The truth is that the preachers in the present age are not the same in their view of the da'wah and their stance towards it, for many of them are still close to the required minimum and have not yet reached it, but from honesty and truthfulness By saying that I say that among the preachers is someone who has reached a very high level in his view of the da'wah and in his attitude towards it, so that his attachment to life has become tied to the da'wah, so he loves life and is keen on it as long as the advocacy work is easy for him in it, and he does not see meaning in his life and therefore he must leave it and leave it if he is excused. Or it is not possible to work the case, but this type of preacher is very few if not very rare, and the Messenger of God is right, as he says: (People are like a hundred camels, you will not find in them a departed), and it came in his explanation.The sick, the conditions of the people, the complete descriptions, the good looks, the strong on the loads and the travels are very few, like the one in the camel groups, so the noble hadith is a news of the loss of the righteous, righteous men with the abundance of their kind in the world on earth.

20) E  - the caller and a good example

Among the obstacles to the da'wah is the loss of a good example in the preachers, and the standing of a good example: good manners, and the approval of the Muslim’s words to his work, and among the necessary morals for the Muslim preacher: dream and patience, because most of the preacher is exposed to harm, and if he does not meet that with dreams and patience, what spoils him more than what he is fit, as a Sheikh says Islam is Ibn Taymiyyah, and as for the second element of a good example, it is the agreement of the one who called him to his work, and for this reason, Shuaib, peace be upon him, said to his people as narrated by the Qur’an about him: (I do not want to disagree with you until I forbade you). Also, one of the nature of people is that they do not accept the words of the preacher who calls them to Islam, even if what he says is true, if they see his work contradicts his saying, while they accept the words of the good person about what he orders or forbids them about their illness even if he contradicts his action as if he said to his patient that the cause of your illness is smoking Leave him until she is healed, for he accepts his words, even if he sees him smoking with the smoke (that is, a cigarette) in his mouth.

21)  The truth is that the preachers, in general terms, do not be patient with the harm that befalls them because of the call, and they do not dream about those who are called to harm them, just as they generally do not care about their actions agreeing or contradicting their sayings, which makes them lose the position of a good example in the eyes of people and those called, and thus these are The preachers are more alienated from the da'wah with their biography than they attract people to their call with their sayings.

22)  Second: Among the obstacles related to groups and those who are responsible for them are the following:

A-  Concerning the groups between them

There are groups for calling to Islam in Islamic and non-Islamic countries, and these groups differ in what they affirm Islam and what they see as the first and right to advance from the advocacy work to Islam, and this difference if it is palatable if it remains in the circle of permissible difference, then it is neither palatable nor acceptable according to Sharia The occurrence of estrangement and estrangement between groups, and this current situation may turn into an exchange of accusations between groups of what is dishonorable, and this situation between groups alienates people from them and gives them a justification to block any call to Islam that comes to them from any group on the pretext that the propagandists to Islam are in conflict among themselves, and if what they are calling for was really They quarreled among themselves about what to invite.

B.  For those in charge of groups

It is noticeable that the leaders of the preaching groups are not assigned the leadership of the group based on their competence in terms of knowledge of Islamic law, and their ability to manage the affairs of the group. Rather, they obtain the presidency through election and obtaining the majority of votes, and this method may not lead to the competent according to the balance of Sharia to the leadership of the group. A person who lacks legal knowledge of the rulings of Islam and lacks the ability to manage the affairs of the group may reach the leadership of the group, and this leads to the issuance of decisions by the group through its leader, and his violation of Islamic law in terms of the subject matter or in terms of the means and method of the call, which makes the group in the eyes of people unfit for the call To Islam, especially there are those who lie in circles for groups that advocate Islam and want to riot against them and show their contradictions and contradictions to Islamic law, to deny people from these groups.What I said about how the president of the group was elected and what I warn him about the results of these elections does not eliminate the presence of a board or board with the president to assist the president or participate with him in managing the group and issuing the necessary decisions regarding the call, because the formation of this council is not based on scientific competence in Islamic law. Also, the decisions of this council are taken by the majority of votes and not by the legal evidence that supports the decision taken, and it is known that the large number of votes does not make the decision invalid and contrary to Islamic law a decision in truth or in accordance with Islamic law.

(23)  Third: Among the obstacles to the means and methods of advocacy for some groups are:

That some groups of preachers take illegal means and methods of advocacy, as if violence was used as a means for them and a method for calling to Islam. Consequently, this method of da'wah is a major obstacle to the progress of the da'wah.

The second branch: external obstacles to advocacy

24)  First: Lack of money

Carrying out advocacy work and its requirements, such as finding good preachers for advocacy work and devoting them to this work, transporting them throughout the country and abroad to call to Islam, printing flyers, issuing magazines and books to inform Islam, explain its systems, and respond to suspicions and slanders about it. All this and other requirements of the call require money. There is no doubt that the money in the hands of the preachers and groups of preachers is only a little thing that does not meet the needs of the call to Islam, and this and that it does not lead to the stopping of the advocacy work and does not destroy it, but it certainly slows down its movement and reduces its activity and removes its fruits.

25)  Second - The immigrant doctrines and intellectual opinions : These invalid doctrines and intellectual opinions coming to the Islamic countries have an existence, some of them have a spread, and others have an influence, and they are all invalid and contradictory to Islam by their nature. Muslims because, as the jurists say (((for every bitch), there is no adequate immunity for Muslims from knowledge of Islam to enable them to know the invalidity of these opinions and ideas and their contradiction to Islam. Add to that what some of those affiliated with Islam publish of challenges to Islam, its belief, its fundamentals, and constants under the pretext of freedom of opinion and belief.

26)  Third - Among the external obstacles to da'wah is the position of the rulers on the da'wah and the preachers

The majority in the position of rulers in most Islamic countries - from calling and preachers to Islam, whether they are individuals or groups, is the position of suspicion and suspicion. They must be imprisoned or deported. There is no doubt that this attitude towards the rulers is a strong obstacle to the progress of the da'wah and the work of the preachers, but what is the reason for this attitude towards the rulers towards the preachers, and the rulers are Muslims, and the preachers are Muslims, and their calling to Islam is the religion of all the rulers and the ruled? The answer - according to what I see - is that the rulers believe that these preachers are working to undermine their rule and undermine their authority or rob them of this authority under the cover of calling to Islam, and ruling or authority is something dear to the souls and something precious and precious that the soul does not have the ability to abandon it or forgive whoever the ruler thinks is He wants to take power from him, or to destabilize him and undermine him so that others can seize him.What increases the seriousness of these rulers' stance towards the preachers and their call is that the preachers, including those called (religious scholars) or (clerics) believe that one of the two positions must be taken from the rulers, the position of flattery or the position of contention. Based on that, whoever feels himself weak, then he prefers the flattery of the ruler, so he takes on the flattery of the ruler with authority, starting from turning a blind eye to his sins, oppression, and deviation from Islam’s approach to ruling and ending with praising him despite his bad deeds. As for the one who feels in himself the power of the preachers, religious scholars, or groups and believes that Islam orders him to stand in a conflict with the rulers, then he takes the argument starting from the strong hidden criticism and ending with the incitement to revolt against these rulers. And the convicted and people hindered from responding to the call to Islam and explaining that:The rulers find in the flattery of some of their preachers, especially those called clerics or (religious scholars) a legal justification or a legal fatwa on the correctness of their approach to judgment and the legality of their misdeeds. Likewise, the flattery is a strife to the people, as they make this flattery a justification for their refusal to respond to the call of sincere preachers to Islam or to join their group because of what they see as some flattery of the rulers. Also, in the position of conflict - the preachers quarrel with the rulers - there is a strife for the rulers, the preachers and the general public. As for the face of sedition to the rulers, it appears in the intensification of the harm to the preachers on the pretext that the preachers are unjust because they began to quarrel with the rulers, and the initiator is unjust. Because those who remained from the preachers were preoccupied with defending himself by hiding and fleeing.As for the aim of sedition to the general public, it appears in the cessation of responding to the call and turning away from it and from its group of those who had responded to it at first for fear of harm to the Sultan by accusing him of being one of the preachers, their group, or their supporters. The call and their departure from it on the safe path of safety.

27)  Fourth - One of the obstacles is the state of the invitees and their position on the invitation and the preachers

People or those who are called upon them may believe that what they are about from the matters of Islam and its requirements is correct and sufficient for them to do what is required of them according to Sharia. It is Islam that is required of them, and therefore they do not accept the call of the preachers. Their position on the preachers becomes more solid if they are supported by some (clerics), especially since the preachers do not wear the clothing of clerics, and we add to that that in people in general there is a rebellion against the law of God, and their adherence to the world and deception and forgetting about the Hereafter and work for it until all their concern for life and blessing became Including it, even at the expense of neglecting the requirements of belief in the hereafter, until their hearts are no longer aware of what they hear from the preachers and are not affected by what they say of the sermons and reminders that there is no doubt that this is the case among Muslims and those called, a strong obstacle to the call to Islam.

The third topic

(Solutions to advocacy barriers)

28)  First - the obstacle of lack of money

 And start with this obstacle because it is an important obstacle that you generate or at least it helps in the presence of other obstacles as I mentioned before. The solution to this problem and the salvation of this obstacle is to prepare the means to find the money necessary for advocacy and to increase this money by establishing an organization or institution entitled ((Charitable Foundation for Advocacy and Advocates)) and has a legal personality recognized legally so that it can acquire rights, including the acquisition of funds by donating to it or endowment On it, and by allocating a certain percentage of the budget of each Islamic country to this charitable institution. These funds, which are received by them, are spent on the requirements of the da'wah, such as the rewarding rewards for the preachers in exchange for their dedication to the call and the establishment of institutes for the preachers to graduate and send the preachers to various countries and countries that need to communicate Islam.All of this is done according to a special system, and we believe that the complete supervision of this institution should be made by a council consisting of the scholars of Islamic countries in the proportion of one or more scholars from each Islamic country, and that this council be independent from all the governments of Islamic countries.

29)  Second - Solving the obstacles related to preachers

     A- Preparing the preachers for the long term in terms of their number and quality

This is done by establishing necessary and sufficient scientific institutes and preparing curricula in them for Islamic sciences and contemporary sciences that preachers need, such as introducing them to the principles and intellectual doctrines and their falsehoods and contradictions to Islam, and how to respond to them while teaching the students of these institutes (the art of advocacy), that is, how to invite people. It is necessary to develop detailed regulations and instructions for everything related to how students are accepted, the number of years of study in these institutes, how to choose teachers, and so on, along with an accurate and firm Islamic spiritual education system, but it is legitimate in every sense of the word. And to ensure that students choose these institutes from all Islamic countries, to become advocates in them after their graduation. The students of these institutes must also teach foreign languages ​​in order to invite people to Islam in their own language, in implementation of what we understand from the Almighty saying: (And what we have sent from a messenger except by the language of his people to clarify to them ...The graduates of these institutes are assigned to places where knowledge of Islam is needed, with remunerative salaries for themselves and their families.

30) b-   Preparing advocates for the short term

This is done by opening educational courses for a period of one or two years for those wishing to work the case and those who have a legal study, or those with the medical profession and others who have a degree of legal knowledge with a completely sincere desire for advocacy work, as these can be accepted in these studies and sent to call to Islam in non-Islamic countries In Africa, Europe and America.

31)  Third - the solution for the guests.

The general public must be understood that calling to Islam is not the monopoly of a particular sect. Islam is to wear the clothing of clerics and not to wear them. If this concept is widespread among the people, they are not alienated from the preachers who call to Islam when they are young men or people of a certain character and do not wear the clothing of clerics, as they will accept these preachers and accept from them what they say and pray to.

32)  Fourth - The solution to the media

Mostly in the media, it is in the hands of the state, such as broadcast media, as well as many print media. If these means were in harmony with the meanings of Islam, that was to facilitate the work of the preachers and tame the souls of people to accept the call of the preachers to Islam. It is hoped that the governments in Islamic countries will take care of this aspect and make the media in them harmonize with the Islamic meanings and serve them. So that if a Muslim and non-Muslim see it, he knows that it is an Islamic media and that the country is Islamic.

33)  Fifth - Solving the obstacle of invalid new opinions and doctrines

False doctrines, opinions and ideas abound in the countries of the world and are published by publishing books, newspapers, magazines, radio, television, and finally through satellite channels. The solution to this obstacle is through two methods: (The first ) is through the governments of Muslim countries, which prohibit the entry of what contradicts Islam in its belief and its origins, such as books, newspapers or magazines to protect the beliefs of their Muslim citizens in their Muslim country.

(And the second ): Through the propagandists refuting these false opinions and doctrines and exposing their falsehoods, and it shall be by scholars of Sharia who are familiar with these doctrines and opinions and what they contain of falsehoods. There is an important issue that should be pointed out, which is that some of those affiliated with Islam authored and published books that contain an appeal to Islam, the Prophet of Islam and the book of Islam - the Qur’an - and in the fundamentals of Islam, all of which they do under the pretext of freedom of opinion and belief. This is a bad, malicious, reprehensible and harmful understanding, for freedom stands if it is or if it becomes a tool to harm and harm others or a tool that destroys the foundations of society. Moreover, if a person has the right to go astray and do whatever he wants, then he has no right to mislead people by spreading his misguidance as he wants, and if it is the government's duty to protect people from what spoils their health and their bodies, then it is also its duty to protect the beliefs of Muslims from corruption. Based on this, I think it is the duty of governments in Muslim countries to prevent such an act from these lost people.

34)  Sixth - Solving the Rulers' Obstacle

And this solution is achieved, God Almighty willing, by correcting the relationship between rulers and preachers. We have mentioned before that many of the preachers, along with some scholars, believe that the position towards the rulers is either the position of flattery or the position of litigation, and we explained the consequences of these two positions and we say here that both of these positions are not correct and should not be taken, because the correct solution The hindrance to the rulers is to correct the relationship between the preachers and the rulers and thus the preachers took the correct position from the rulers, and this correct position we find in the words of the Messenger of God ﷺIn the hadith that Imam Muslim provided in his Sahih on the authority of Tamim al-Dari, may God be pleased with him that the Prophet ﷺHe said: “Religion is the advice.” We said to whom? He said: “To God, His Book, His Messenger, the imams of Muslims and their common people.” In the explanation of this hadith by al-Nawawi and al-Khattabi (advice) came a categorical word that means possession of luck - meaning benefit - for the recommended one.(And advice to the imams of Muslims) assisting them in the truth and obedience to it and ordering it and alerting them and reminding them gently and kindly, and informing them of what they overlooked and did not inform them of the rights of Muslims, and to refrain from disobeying them if they appear inferior or bad And not to be tempted by false praise and to be called righteous.

35) The  advice, then, is the basis of the relationship between the preachers and the rulers, so the correct position of the preachers towards the rulers is the position of the trustworthy counselor and not the position of the flatterer or the litigant, and then the propagandists of Islam seek good rulers in speech and action, and it is not good for them to flatter because it is hypocrisy and there is no good in hypocrisy for the one who is advised or the one who advises. Also, arguing is not good because it is outside the scope of advice.

36) And  advice to the ruler requires frankness in explaining what is beneficial for him and what is best for him, and what will definitely benefit him, following the law of God in his approach to life and his approach to judgment.

And frankness does not require shamefulness in speaking to the ruler, but rather (softness) in saying, based on what God commanded Moses and Aaron, peace be upon them, in how they addressed Pharaoh, so the Almighty said: (Go to Pharaoh! Likewise, leniency does not require nor does it mean concealing the right or something of it, but rather means showing it and presenting it in an acceptable manner that makes it easier for the respondent to accept what the advice contains in this form of right.

37)  Enclosure to Advice

And with advice to the ruler, it is enclosed with him that it is to convince the preachers of the ruler that in their calling to him to Islam and following his guidance in ruling, they only want to establish his rule and his authority over the piety of God because the ruler based on the piety of God is the one who prescribes his survival and stability. It is better for he who establishes his structure on the lips of a raging cliff and collapses with him in the fire of hell And God does not guide the people.

And with the stability of the ruling of the ruler based on the piety of God, this ruler has a great status with God Almighty that the Prophet preached ﷺwhere he said (The those who are just people are in God on the pulpits of light on the right of the Most Gracious, the Most Glorious, and both of his hands are right, those who adjust in their judgment, their families and what they are gone). Muslim in his Sahih. And it says in his explanation:

That this merit is only for those who justify in what they imitate in terms of the caliphate, emirate or judiciary.

_PRINTER