Nader Al-Nouri: A Prominent Leader in Da`wah and Charity Works
Sheikh Nader Al-Nouri, one of the most prominent leaders of Da`wah and charity works in Kuwait, Chairman of the `Abdullah Al-Nouri Charity Society and former Chairman of the Islamic Presentation Committee in Kuwait (IPC), died on Wednesday, Jumada Al-Akhirah 16, 1435 AH/ April 16, 2014 AD, after long struggle with illness.
Sheikh Nader Al-Nouri is one of the founders of the Islamic movement in Kuwait. He was a companion of Sheikh ‘Abudllaah Al-Mutawa’ (Abu Badr), the Chairman of Social Reform Society. He had a great effect on the youth of awakening with his humbleness, asceticism, knowledge and his manners.
Most of the Islamic countries in general and places of Muslim minorities in particular witness the great efforts of Sheikh Nader Al-Nouri in the field of charity and relief works and his Da`wah, educational, and social projects that have institutions all over the world.
Sheikh Nader Al-Nouri was born in Kifan, Kuwait in 1954 in a religiously-committed family. He joined several schools. For example, he joined Rawdat Dimashq when he was a child, and at the elementary stage he attended Al-Khaleel ibn Ahmad school, in Kifan district. His character, since his tender age, was distinguished with religious commitment and observing prayers regularly. His religious commitment even increased by the will of his paternal uncle `Abdullah Al-Nouri, the founder of Abdullah Al-Nouri Charity Society, to succeed him in assuming the administration of the society affairs.
Such knowledge, that Sheikh Nader used to have, was not at all an off-the-cuff knowledge. Rather, he acquired it through much reading for many years in the library that he had since his prime age. Actually, he had a lesson from each corner and a story with each book in it.
Love of charity work was deeply rooted in Sheikh Nader because his grandfather was one of the pioneering individuals in this filed in Kuwait as well as his paternal uncle Abdullah Al-Nouri.
In spite of the several commitments and works of the Sheikh Nader, he never neglected taking care of the most important component of society which is his family, acting upon the statement of the Messenger (peace be upon him): Each of you is a shepherd and each of you is responsible for his flock.
Sheikh Nader visited many countries where his kind hand stretched with all goodness to many wretched people such as China, Japan, India, Indonesia, Pakistan, Philippine, Malaysia, Russia, Albania, Bosnia and Herzegovina, Yemen, Nigeria, Somalia, Sudan, Eritrea, Mexico and many other countries.
Journeys of his charity activities were very hard. His travels to such counties were not at all for pleasure or amusement. Therefore, he used to encounter several strange situations that never occur except in films or science fictions. Such numerous journeys were not free from strange acquisitions, hobbies, beautiful activities such as traveling by sea, hunting, shooting sport and many other heritage acquisitions.
Women: Before and After Islam
Did you know not that in the Christian France in 586 AD a conference was held to discuss whether a woman is a human with a soul or not? And if she has a soul, is it of a human or of an animal nature? And is her soul equal to that of a man or not?
Do you know what they agreed on then?
How did the Romans and Arabs before Islam treat woman? How was woman looked upon and considered before the advent of Islam?
Did you know not know that in such eras women was often treated worse than animals?
So, what did Islam come to give her? Besides, what about the widely held belief that Islam suffocates women’s rights, treating them as property?
The documentary here provides a factual record of the issue:
10 Writing Skills Operators Need to Chat With Visitors
I have came across a recent article that resumes in ten simple and concise tips the primordial skills a propagator of Islam via chat must have. I have adapted the ten tips as means to make it fit our specific profile of online propagation of Islam. The author says: “Chat may be popular, but doing it right is not easy. Writing high-quality chat is a lot harder than it looks. (There’s way more to chat than typing fast and pushing links!).” The following are the necessary solid skills an operator must acquire.
1- Mix templates and free text. I strongly believe that chat agents should have access to a library of high-quality prewritten content (templates) and that they should use templates to answer customers’ questions. But visitors do not respond well to canned chats, so operators need to be able to switch from template to free text, as needed.
In the following example the operator does a good job of this. He is chatting with John, who is asking a typical question. The operator’s first statement is clearly a template, but his second is free-texted to answer John’s question directly.
John: What’s Islam?
Operator: Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world’s population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness
John: OK. So what’s the difference with other religions? They all say the same..
Operator: We should listen to what God says and not to what religionists say, The Quran is the only sacred book saying what religion God is pleased with.
2- Read critically. You might be asking, “How can reading be a writing skill?” But critical reading is the bedrock of all writing skills. Critical reading is the cognitive ability to read what the visitor is saying and discern what the visitor is asking. In chat, critical reading is especially important because chat requires customers to write quickly, without editing, and sometimes their writing is really sloppy and confusing. If operators can read critically, they can take in the visitor’s messy writing and figure out what the customer is really asking
3- Use the brand voice. When they chat, agents represent their company’s brand, in our case we use the message of Islam “submission-peace”. So you need to be able to use that brand voice in your chats. It would be displeasing to write, “It has been a pleasure assisting you in your questions about Islam.” Better to write, “I know you’re going to find peace through complete submission to God.”
4- Signal to the customer when he needs to wait or when you will wait. In many chats, visitors and operators sometimes have to step away to get information. Good chat writing makes it clear to the visitor when he needs to wait or when the agent will wait for him. When chat agents manage wait or away time properly, there’s little need on either side to ask, “Are you still there?”
In this chat, the operator does a good job of signaling to the visitor when he’s stepped away from the chat:
Lisa: What’s the Islamic position regarding the verses (5:9) and (2:191-193)?
Operator: Hello, Lisa. I’m happy to help you with that. Please give me one moment to check the verses.
Lisa: Thank you!
[After some minutes]
Operator: The verses you mention speak about war; however, those verses are not general injunctions or commandments. The Qur’anic meaning says:
Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. (Al-Mumtahanah 60:8)
It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Umar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.
5- Ask probing questions. Chat is a great channel for helping visitors clarify what they need or want. Watch how the operator keeps probing to help the customer narrow and clarify her question. In the early part of the chat, almost everything the operator writes is a question. Some are matter-of-fact (God is one) and others are open-ended (“Who is Jesus for you?”) This mix of question types engages the visitor and gives the operator the best shot at knowing the visitor religious background and knowledge of Islam.
Annabelle: I would like to know the difference between Islam and Muslims since some friends are Muslims.
Operator: Okay, so you are asking about the core belief in Islam?
Annabelle: Yes, let’s start with the core belief.
Operator: Okay no problem.
Operator: Do you believe there is one and only God?
Annabelle: Yes, I do.
Operator: Who is Jesus for you?
Annabelle: The son of God.
Operator: Okay. Did you know Muslims believe that God is one and that
Muslims also believe in Jesus?
Annabelle: Really?. I had no idea.
6- Empathize. It would be easy for chat operators to let their dignity slip and respond in kind to angry, rude, or stressed visitors. Instead, you should empathize. Empathy is more dignified than telling customers which bridge they can go jump off of. Seeing things from the visitor’s point of view is essential because it makes visitors easier to manage and that controls chat time. Use empathy statements like these:
• You’re right.
• Me too.
• I can definitely understand.
• I can see your point.
• That sounds terrible.
7- Close with something genuine and specific. End the chat on a high note. Avoid using only the generic closing: “Is there anything else I can help you with today?” or the generic sign-off “Thanks for chatting with us.” While those are polite and necessary prewritten statements, you can go beyond what is expected. Try closing with a specific reference to a topic covered in the chat:
• Thanks for clearing your misconceptions, Mary. Have a great day!
• I’m glad we could help you find a solution to the problem of your conversion.
• I’m sorry about the problem you had with unfair Muslims, and I hope…
8- Admit when you do not know something. Admit you do not have the answer, then go get it – pronto. Chat is the best channel for live problem solving, so customers often chat when they are in the middle of a task. Good writers are prepared to say things like, “Let me check my knowledge base to see whether there is an article that would answer the question you are asking.”
9- Shut down prank chatters. Very often prank chatters enter the chat with silly stunts like giving an insulting username or repeatedly asking the operators unserious questions. Good customer service writers have a strategy (and management’s permission) to shut down this type of chat, so they can move on to real visitors.
10-Use correct spelling and punctuation. While chat is certainly less formal than other types of writing, spelling mistakes and punctuation errors never improve communication. You certainly do not have to write standard, formal sentences in a fast-paced chat, but you should spell words and use apostrophes correctly. Mistakes like these make your organization look bad and your service questionable:
• Incorrect: Whats your religion?
• Correct: What’s your religion?
• Incorrect: There are many muslims in toronto Canada
• Correct: There are many Muslims in Toronto, Canada.
• Incorrect: In Islam you will found the key to happyness
• Correct: In Islam you will find the key to happiness!
Keyboarding errors like these are not as bad, though it’s best to avoid them too:
• I am glad I was able to assist you you today.
• Onnce you’re done, click on the “Continue” button.
• You have a wnoderful day!
Source: An adaptation of Leslie O’Flahavan’s text “10 Writing Skills Agents Need to Chat With Customers” by Ibrahim Herrera.
Have the Writers of the Bible ever Met or Seen Jesus?
Have the writers of the Bible ever met or seen Jesus (peace be upon him)? Who are the men who wrote the Bible? Can the writers of the Bible such as Mark, Luke, Mathew, John and Paul be just pen names? What are their last names? When did they write the Bible? Did they know Jesus (peace be upon him)? Did they walk with Jesus (peace be upon him)? Did they eat with Jesus (peace be upon him)? Did they talk to Jesus (peace be upon him)? Who did invent the word Trinity?
Watch this video to know how Khalid Yasin answers such important questions.
Source: Islam Is Perfect, Humans Aren’t Youtube Channel
Noah: Between Russell Crowe, Biblical Noah and Qur’anic Noah
Nowadays, we all hear about the American movie “Noah” which is an American epic biblically-inspired fantasy film based on the story of Noah’s Ark, starring Russell Crowe as Prophet Noah.
As a matter of fact, many people do not know that the story of Noah is also quoted in the Qur’an as Muslims believe in Noah as a prophet of God. While the story of Prophet Noah is cited only once in the Genesis, it is recounted more than once in the Qur’an.
While we can find the story of Prophet Noah once in the Bible (Genesis 5:32-10:1), we can read it in several positions in the Qur’an, taking into consideration that there is a standalone chapter in the Qur’an dealing with the story of Noah, which is named after him: “Chapter of Noah”.
As the Arabic word “نوح” (“Noah” in English) is repeated about 43 times in the Qur’an as a reference to Prophet Noah, there are several positions where the story of Noah is narrated in detail (the Chapter of Noah as a whole [Noah 71:1-28]. , Al-Qamar 54:9-17, As-Saffat 37:75-82, Al-`Ankabut 29:14-15, Ash-Shu`araa’ 26:105-122, Al-Furqan 25:37, Al-Mu’minun 23:23-30, Al-Anbiyaa’ 21:76-77, Hud 11:36-49, Yunus 10:71-73, Al-A`raf 7:59-64)
In fact, there is considerable similarity between the Qur’anic narration and the biblical narration on which the film is based but with reservations. Indeed, the biblical account involves some statements which contradict the Qur’anic narration and sometimes the very commonsense. According to the Islamic perspective, such differences are attributable to the systematic distortion to which the Bible was exposed at several points of time.
For example, the Bible says that God repented the creation of man on the Earth and this grieved Him at His heart. That is why He said that He would destroy man from the face of the ground even along with beasts, the creeping things and the birds of the heavens. (Genesis 6:5-7)
In comparison, the Qur’an does not make mention of any repentance on the part of God. According to Islam, it does not beseem God to show human feelings especially repentance, regret and the like.
Under Islam, God foreknows everything and so He is unlikely to show regret. When God created man, He foreknew that he is likely to do evil. In the Qur’an, we read the following verse:
“And [mention, O Muhammad], when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ They said, ‘Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?’ God said, ‘Indeed, I know that which you do not know.’”(Al-Baqarah 2:30)
The Qur’an tells us that the Trust was offered to the heavens, the earth and the mountains, but they declined to bear it and feared it, but man undertook to bear it. (Al-Ahzab 33:72)
The Qur’an goes on, making clear the consequences of bearing such Trust:
“[It was] so that God may punish the hypocrite men and hypocrite women and the men and women who associate others with Him and that God may accept repentance from the believing men and believing women. And ever is God Forgiving and Merciful.”(Al-Ahzab 33:73)
Thus, God knows beforehand what people are going to do even before He creates them. He will reward those who will do good, no matter how a few they may be. Likewise, He will punish those who will do evil, no matter how many they may be.
Furthermore, the Bible states that Noah “drank of the wine, and was drunken. And he was uncovered within his tent.” (Genesis 9:21)
Since Muslims believe that Noah was a prophet of God, they cannot believe that a prophet of God might have drunk wine, been drunken or uncovered within his tent. According to them, an ordinary good man is unlikely to do that. By contrast, a prophet is more unlikely to do that for this goes against the integrity of the prophets of God. Nowhere in the Qur’an can we find any such reference to a prophet of God.
Anyhow, laying aside the above differences between the biblical narration and the Qur’anic narration, we can conclude that there are many things in common and there are lessons that may be learnt from this story according to either the Bible or the Qur’an.
The crux of the matter here is the cause of faith, obedience to God and good deeds on the earth. Both the Bible and the Qur’an indicate that the Great Flood was caused by disbelief, sin, disobedience, wickedness, wrongdoing and aberration.
The Qur’an elucidates that Noah was a prophet whom God sent to call on people to worship God alone and believe in the Hereafter. Though he spared no effort to reform them, they insisted on disbelief and disobedience. As a result, God decided to destroy them and save Noah and the few believers who followed him.
In conclusion, we should not be distracted by the details from the significance of the stated story. It should be borne in mind that the story of Prophet Noah has a long-term, far-reaching purpose which everybody of us has to take into account.
The Qur’an refers to the Great Flood more than once as a sign and lesson to people so that they will take heed. (Yunus 10:73), (Al-Mu’minun 23: 30), (Al-Furqan 25:37), (Ash-Shu`araa’ 26:121), Al-Qamar 54:15)
Finally, this deluge was a unique, momentous event which was meant as an everlasting warning to all humanity against disbelief and disobedience. Suffice it to say that the followers of all Abrahamic religions, including Jews, Christians and Muslims, believe in this historic occurrence.
The Prophet’s Da`wah Methodology (Part Two)
This is the second part of a series of articles that deals with the methodology and approach adopted by Prophet Muhammad (peace and blessings be upon him) in inviting people to Islam. The first part focused primarily on the approach used in this study by Dr. Jamal Badawi and the significance of da`wah in Islam. In this part, Dr. Badawi will tackle some specific elements and aspects of the Prophet’s methodology in discharging this sublime duty.
Elements of the Prophet’s Methodology in Da`wah
The Prophet’s methodology in da`wah combines a number of inter-related elements: faith, feelings, attitudes, ways of thinking, and the ability to assess various situations and respond to them.
Given the inter-relatedness and inter-dependence of such elements, any attempt to classify them is only a matter of convenience in presentation that is subject to improvement. Following is one such attempt.
1. Sincerity of Intentions
The Prophet was not inviting people to fulfill his own worldly desires, nor to glorify his clan, tribe, or people. He was inviting people to submit to Almighty Allah alone, and hence attain true peace and tranquility. He never asked for, or expected, any reward or recompense in any form from any human. This is how the Qur’an described his mission:
You [O Muhammad] ask no reward from them for this: it is only a reminder for all people. (Yusuf 12:104)
In fact, Prophet Muhammad was the embodiment of the Qur’anic commands to him:
Say, “If I have asked you for any reward, you can keep it. It is Allah alone who will reward me: he is witness to everything.” (Saba’ 34:47)
Say [O Muhammad], “I ask no reward from you for this, nor do I claim to be what I am not. This is only a warning to all people. In time you will certainly come to know its truth.” (Sad 38:86-88)
Say [O Muhammad], “I ask no reward from you for this, only the affection due to kin.” (Ash-Shura 42:23)
It is notable that the absence of any personal agenda for the Prophet’s da`wah is a common characteristic in the mission of prophets before him, such as Noah (10:72; 11:29; 26:109), Hud (11:51; 26:127), Salih (26:145), Lot (26:164), and Shu`ayb (26:180).
2. Genuine Love and Care for the Invitees
The Prophet deserves the title “prophet of mercy”. He was indeed the embodiment of universal mercy, and his is the mission of mercy:
We sent you [O Muhammad] only as a mercy to the worlds. (Al-Anbiyaa’ 21:107)
It is noted that such mercy is not meant for the world of humans only. The usage of the plural of “world” in this verse may be understood to refer as well to the other “worlds”, such as the animal world, the world of plants, the ecological world, and the world of jinn. His concern and mercy reached such a level that Almighty Allah instructed him not to overgrieve because of the insolence of the rejecters of faith:
Then perhaps you [O Muhammad] are going to worry yourself to death over them if they do not believe in this message. (Al-Kahf 18:6)
The Prophet’s concern, goodwill, and love of people is beautifully expressed in the following hadith:
Abu Hurairah (may Allah be pleased with him) narrated: I heard Allah’s Messenger saying, “My parable and the parable of the people is that of a man who kindled a fire, and when it illuminated what was around it, moths and other insects began to fall into the fire. The man tried to prevent them [from falling into the fire] but they overpowered him and rushed into the fire.” The Prophet added, “Now, similarly, I take hold of the knots of your waist [belt] to prevent you from falling into the fire, but you insist on falling into it.” (Al-Bukhari)
It would have been enough for the Prophet to stand aside and warn people and then let them face the consequences of refusing to heed his warning. He does not stop at that, but is trying earnestly to pull them away from the fire. Yet the parable implies that he cannot save everyone from the fire, so he tries to save as many persons as possible. This is surely an act of love and genuine concern even for those who reject him.
A frequently recurring question is whether it is permissible for the Muslim to “love” a person who rejects the call of Islam. This question may result from the lack of distinction between loving the act of rejection of faith and loving the person for other reasons.
According to the Qur’an (Al-Ma’idah 5:5), it is permissible for a Muslim to marry a chaste “believing” woman from among the People of the Book who did not accept the invitation to Islam. Is the Muslim allowed to love her? The answer is in the Qur’an:
And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. (Ar-Rum 30:21)
There is no indication in this verse that “spouse” means only a Muslim spouse to the exclusion of a wife from among the People of the Book. Likewise, there is no dispute that the Prophet loved his uncle Abu Talib, and tried to help him accept Islam until he breathed his last.
In both cases, “love” is not directed at rejection of Islam, but at good human qualities. This issue is significant in the matter of da`wah.
It is that type of universal love and concern for humanity that enabled the Prophet to respond kindly, but not in kind, to his abusers, especially those who were victims of false propaganda against him. One such noble example is when Abu Hurairah came to him crying after he heard his own mother (an idolatress at the time) verbally abusing the Prophet after Abu Hurairah invited her to Islam. Abu Hurairah then asked the Prophet to pray for her guidance.
Instead of invoking a curse on her, or rebuking Abu Hurairah for his request, the Prophet said, “O Allah! Guide Abu Hurairah’s mother.” Shortly afterwards, Abu Hurairah came back crying, this time with happiness not grief; his mother decided to accept Islam on her own (Al-Mundhri).
It should be noted that the Prophet seldom invoked a curse on his abusers, and rare exceptions to that were in the context of cold-blooded and brutal murderers, such as those who killed the memorizers of the Qur’an. Otherwise, he neither initiated invoking a curse, nor did he even when requested by others to do so.
Abu Hurairah narrated that Al-Tufail and his companions came to the Prophet and said “O Messenger of Allah, the people of Daws have rejected Islam, so invoke prayers against them.” The Prophet prayed instead: “O Allah! Guide the people of Daws and bring them [to Islam]“ (Al-Mundhri).
Similar acts of mercy and concern were shown by the Prophet in response to the insults and harassment by the people of Ta’if. Such acts did not stem from weakness, as he showed the same character at a moment of great victory and power, when he finally entered Makkah.
To be continued
Taken with slight modifications from OnIslam.net.
How to Design a Logo by Combining Symbol with Type
Logos can be designed in mainly three different ways: text, symbols or a combination of both. In this tutorial we will guide you to design a logo in illustrator by combination both text and symbol. Symbols help to give the company a specific identity. We will show you how to create a symbol and integrate it with the company name to design a logo.
Step# 1 — Add the text
Over here, we will pick up the “type tool” and write the text on the canvas. For this tutorial, let’s write “think” in the text box, changing the font to “Vogue Bold”, keeping the font size to 200 and using black color for the fill.
Now let’s right click on the text box and select the “Create outline” option. This gives us the chance to edit each individual anchor point making up the text.
Step# 2 — Ungroup the text
Next, we will right click on the text once more and select the “ungroup” option. Now that the text is ungrouped, let’s remove the dot from the letter “I” and add a symbol over there. For that, we will select the letter, right click and select the “release compound path” option to ungroup it further.
Step# 3 — Replace the dot with thought cloud
Now we will remove the dot from the letter and make a thought cloud over there using the pen tool. What we will do is create nine half circles, of different proportions, all connected with each other, forming an oval shaped thought cloud. With that done, we will add three more circles below the cloud. After that, we will position the objects in such a way that it looks like the thought cloud is coming from the letter “I”.
Step# 4 — Change the color
Once done, let’s fill the “thought cloud” with a linear gradient. We will set the colors to “f48020″ for the right side, “fecb08″ for the middle and “fee9a4″ for the left side. At the end, we will change the angle of the gradient to 90 degrees.
Step# 5 — Add 3D effect
With that done, let’s make a copy of the “thought cloud”, remove the upper half portion using direct selection tool and change its color to white. Next, we will place the duplicated object over the original though cloud and reduce the opacity to 15%.
Step# 6 — Add highlight
Lastly, we will draw a small highlight inside the thought cloud using the pen tool, like so.
Step# 7 — Emboss the text
Once the thought cloud is ready, select all the alphabets and go to the filter menu. Choose the 3D option and then click on extrude & bevel. Set the settings of the x-axis at -4, y-axis at 0 and z-axis at 0. Change the extrude level to 38, bevel to tall rounded and height to 7 points. Once done, simply click ok to apply and the logo is ready.
Step# 8 — Add shadow
Now for the shadow, we will use the ellipse tool to draw an elongated oval at the bottom of the text. With that done, we will first change its color to black, then go to the filter menu and choose blur option. Over here, we will select Gaussian blur and set the value to 10. Once done, let’s change the opacity of the oval to 35 % and that’s it.
We have successfully made a logo by merging text with a symbol in Adobe Illustrator.
Effective Islamic English Cross-cultural Communication Skills EIECCS
By the end of this course, our dear readers will have acquired the following:
1- An improvement of the Intercultural Islamic English Communication Competence.
2- The ability to discuss Islamic concepts in English.
3- The ability to give short presentations on Islamic topics of their choice.
4- An awareness of the subtleties and importance of language in any intercultural encounter.
5- A reasonable knowledge of Islamic terminology.
6- A reasonable knowledge of necessary terminologies of other religions as needed to present Islam.
7- Ignition of the passion to use English communication skills for presenting Islam.
How to Use the Chrome PDF Plugin
Learn how to enable pdf plugin in Chrome. Furthermore, learn more about the options PDF viewer provides its users with
In this tutorial, we will teach you on how to use the chrome pdf plugin. If the chrome pdf plugin is disabled, Chrome will download the pdf files but won’t open them in the browser. Once you’d enable the plugin, you would be able to view PDF files in Chrome only. Furthermore, we will give you an insight about the PDF viewer options and how you can use them to your advantage.
Step 1 — Check if chrome pdf plugin is enabled
If the chrome pdf plugin is not enabled, you can see that the browser doesn’t open up the PDF file and instead downloads it.
Step 2 — Go to settings
To enable the feature, move to the top right side of the window and click on the “Customize toolbar” button. Once the menu appears on the screen, click on “Settings” option.
Step 3 — Go to Advanced Settings
With that done, the settings page will open up. Scroll down and you will see the “Show advanced settings” option. Once you click on it, additional features will be loaded in the same page.
Step 4 — Go to Content Settings
Now scroll down towards the privacy section and click on the content settings button.
Step 5 — Go to Plug-Ins section
This will open up the content settings window. Over there, scroll down to the “Plug-ins” section and click on the “Disable individual plug-ins” option.
Step 6 — Enable Chrome PDF Viewer
With that done, a new tab opens up and over there, you can see the list of plug ins. Locate the “chrome PDF Viewer” option and click on the “Enable” option. Also remember to tick on the checkbox titled “Always Allowed”.
Step 7 — Open PDF File
Now let’s open up a pdf file in Google Chrome. And there you have it, the chrome pdf view will open the pdf file inside the browser.
Step 8 — PDF Viewer options
From the tool box appearing towards the bottom right side of your screen, you can change how the pdf file is being displayed. For example, you can zoom to page level, zoom in or zoom out according to your requirements. You can even fit the display according to the width of the screen. Furthermore, you can even save and print the document from here only.
Giving Da`wah: Obligatory? (2/2)
Click here to read part 1.
III) Da`wah is the Most Honorable Deed
Da`wah is the most honorable deed in the sight of Allah. The Qur’an states that inviting people to Allah is one of the noblest acts that entails a high reward:
And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims. (Fussilat 41:33)
Those who deliver Da`wah are promised to attain the true success both in this world and the Hereafter, if they perfect their work hoping for nothing but the pleasure of Allah.
With regard to the reward, the Prophet (peace be upon him) said: “Whoever guides [another] to a good deed will get a reward similar to the one who performs it.” (Muslim)
In order for the Da`wah to succeed in propagating Islam, it must be put in its rightful place as a primary element of our existence as a Muslim nation. Therefore, it is the duty on all Muslims to exert every possible effort to pave the way of Da`wah so that the message of Islam, the last message from Allah to mankind could reach every place in the world in the best possible manners.
The present Situation
A closer look at the situations of the Islamic world, from the East to the West, one can see that Da`wah among non-Muslims has lost its place in the lives of Muslims. It is clear that Muslims are becoming increasingly unaware of their primary mission in this world, which is calling mankind to Allah’s path.
At the present time, only very little effort, comparing to the great resources of the Islamic world, is done for Da`wah among non-Muslims. Da`wah among non-Muslims has been moved from the top of their priorities to be a nonessential religious practice. Furthermore, many Muslims have become shy to present Islam to others.
1- Many thinkers and historians see that the decline of Muslims did not begin with Western penetration to the Islamic world but it was rather the result of gradual degradation of their religious practices and spiritual values in addition to their failure to be up to date with new developments in science and technology. As the Algerian thinker Malek Bennabi mentioned, “Muslims became colonized because they had become ‘colonizable”’.
2- These adverse situations were further complicated after the fall of Islamic Caliphate and western colonization that led to the division of Islamic world into conflicting countries and states. Thus, the Islamic world was plagued by loss of freedom, dependence on international power, internal disputes, conflict after conflict purposely created by outsiders. And Muslims were caught in a vicious cycle of internal division, conflict, and weakness.
3- The decline of Da`wah was the natural result of this turning down of the affairs of the Muslim Ummah.
4- As a result, new generations of Muslims lost the sense of their Islamic identity due to spread of misunderstanding and misconceptions about Islam, in addition to poverty, ignorance, and over dependence on non- Muslims.
5- Islamic scholars and reformers concentrated their efforts on correcting these adverse conditions in the Islamic world. Reforming Muslims and turning them back to Islam, removing misconceptions about Islam, and defending Islam were set at the top of their goals and priorities.
6- Muslims became so absorbed in their own problems that they became indifferent to Da`wah among non-Muslims. That is why modest efforts were done for the sake of the spread of Da`wah among non-Muslims.
1- Da`wah among non-Muslim should go in parallel with Da`wah among Muslims no matter how big is the gap between the true Islam and Muslims situations.
2- Obstacles in the way of Da`wah should not discourage us or turn us away from our main mission of calling mankind to the truth because the world is in bad need for this mission.
3- The obstacles of ignorance, prejudice and hostility against Islam should not distance us from non-Muslims.
4- We should fill the gaps and build bridges between us and non-Muslims so that it becomes easy for us to reach them.
5- As we pointed before, we should be consistent in our Da`wah even if we did not get the results we expected for guidance comes from Allah:
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. (Al-Qasas 28: 56)
6- We must always remember that Da`wah is taken care of by Allah. He would guide through it those who are qualified for His mercy; those who have good hearts are sincerely searching for the truth.
7- And He will turn away from it those who do not deserve His mercy; those who chose to divert from His way; all of this is decreed according to His perfect wisdom and surrounding knowledge.
8- As we see Islam is the fastest growing religion in world although Muslims are doing almost no effort to spread it. Islam is gaining new followers every day who will one add to its revival.
The article is excerpted from the author’s A Guide to Giving Da’wah To Non-Muslims”, Islam Presentation Committee (IPC), Kuwait.