Who-Is-Wahhabi

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THE WAHHABI MYTH: DEBUNKING THE BOGEYMAN

Background:

“Wahhabism”—a term used by different people for different reasons. My purpose was to collect some of these uses to serve the end-goal of debunking the term itself. After all, if it means enough different things for different people, it really comes down to not meaning anything real in an absolute sense. Also, as you will see, the use of this term is almost exclusively negative or with implied negative connotations. Hence, you will hardly hear anyone proudly referring to himself as a Wahhabi or a Masjid named Masjid al-Wahhabi. It simply doesn’t occur. What this implies is that there is usually some emotional or prejudicial baggage with the term’s usage or some other sinister agenda.

Conclusion:

As I prowled the internet, there was nearly an unlimited supply of Wahhabi-referring articles, analysis, discussions, blogs, etc. It would fill pages upon pages if I attempted at collecting many of them, let alone all of them. So, here are my top-ten reasons to drop this word from the dictionary, esp. the dictionary of Muslims:

. Let’s start with the definition of Wahhabis from the Encyclopedia Britannica. After you finish reading the definition, ask yourself, “So how they are different from what Muslims should be?”

. There is no doubt that the term Wahhabi has its historical derivation from the Sh. Muhammad Ibn Abdul-Wahhab. While his father’s name has formed one of the most defamatory labels in history, Abdul-Wahhab himself actually was not too excited about his son’s mission either. So, in some ways, the word itself is technically inaccurate. A more accurate label would be Muhammadis, and we all know why that wouldn’t work as a pejorative term. Doesn’t that say something about the term’s negativity?

8. Those that use the term Wahhabi as an ideological attack form their basis on the opinion that Sh. Muhammad brought something new in the religion to the Arabian Peninsula. There could be nothing further from truth. Historically, there is no doubt that the Shaykh’s mission was simply to revive lost practices of Sunnah and to remove polytheism. Whether one agrees with his style is a different issue. Since this article is not a discussion about the Shaykh’s life, I am going to just mention two important legacies that Sh. Muhammad left, and leave it to the reader to read further, if interested. The legacies: (a) Were it not for the Shaykh, tombs and structures upon graves would be widespread in the current Saudi Arabia. Consequently, grave-worship, yearly celebrations at these tombs would probably be as widespread (as they are in Indo-Pak, Iran, Egypt and other Muslim countries) (b) There would likely be still 4 congregations (one for each madhab) for each Salah at the Harram in Makkah! For further reading, see this article on his biography, misunderstandings about him, in non-Arabic sources, and articles by the Shaykh. An absolute must-read is a book by Natana DeLong-Bas, called “Wahhabi Islam: From Revival and Reform to Global Jihad”, excerpts here, and buy it here. In fact, why not read some of the Sheikh’s books and ask yourself if you really disagree with what he said. Get past the propaganda and go to the source yourself. Here’s hisKitab-ul-Tawheed, audio on the“Three Fundamental Principles”.

7. Having said that, Sh. Muhammad’sreal influence was largely limited to the Arabian Peninsula, but his revivalism of Tawhid did extend beyond the borders of the Arab world.

6. Speaking of Sh. Muhammad’s revivalism, the point is that it was exactly that—revival of what was already established in the religion. There was nothing new that he brought, nothing that wasn’t found in the works of previous scholars. In fact, many Orientalists and detractors of the Shaykh claim that he was mostly influenced by Ibn Taymiyyah. Well, if so, then why don’t we just call everyone Taymiyyans? Let’s take another example. Suppose this humble servant of Allah, me i.e. Amad, goes to Pakistan and somehow causes a revival of major proportions (of course highly improbable and nearly impossible), and rids Pakistan of the disease of innovations and polytheism. Would it be then that every person who observes the Aqeedah of the Salaf after me, whether directly affected by me or not, should then be called Amadis? How absurd is that?

5. The majority of Muslims who consider Sh. Muhammad to be an esteemed scholar* do not consider him like people who consider, say Imam Abu Haneefa or Imam Malik, etc. i.e. you will not find that Sh. Muhammad left any madhab or any methodology. Thus, when you enter upon a library of a so-called “Wahhabi”, you will not find that the Shaykh’s teachings form a mainstay in either materials or practice. So, if one were to say that a Wahhabi is similar to a Hanafi in the following of Sh. Ibn Abdul-Wahhab and Imam Abu Haneefa respectively, then that would be utterly inaccurate, and with no basis whatsoever, because there is no equivalency neither in their works equivalent, nor in their following. Especially since you find people attributing and calling themselves Hanafis, while you do not find hardly anyone who call himself “Wahhabi”. [*Respect for Shaykh Muhammad among Muslims varies as with any scholar. While there is a greater respect in areas where he had greater impact (i.e. Arabian peninsula), he still garnered respect in the non-Arab world, such as among the Deobandis inPakistan, for instance Rashid Ahmed Gangohi’s praise of the Shaykh]

4. If a label is unacceptable to those to whom it is applied, it is not used by them, is almost repulsive to them, then it is a label that is unjust, inaccurate and unIslamic, as Allah says what means “…Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed…” [49:11]

3. Almost always the term “Wahhabi” is used in a pejorative sense. It is usually intended as a slur. Many times, when Muslims feel uncomfortable with the practice of other Muslims, many times when they feel that someone is more religious than he should be, and for neo-cons, whoever practices basic Islam, is called a Wahhabi.

2. The term Wahhabi was created by the enemies of Islam in order to tarnish the movement that called for a return to pure Islam. It is like the latest term “Islamo-fascism”… would Muslims adopt this term for other Muslims now, saying so and so is an Islamo-fascist? If we abhor the adoption of what our enemies have created for us today, then we should abhor the term that our enemies created for us in the past. Also, a significant reason for rejecting this term is how these terminologies are being used to “divide and rule”. If you think that is just my imagination, then you haven’t heard of the RAND report on “Civil Democratic Islam”, a lengthy report on how Muslims should be classified; to encourage and support modernists and Sufis, and to attack the what they call “fundamentalists” (this of course is our bogey-man: Wahhabi). Here is the full report, and here is a press release summarizing the intent. RAND is of course run by neo-cons (google ‘RAND and neocons’ and you’ll get the gist). See here for articles by Abdus Sattar Ghazali on Rand‘s attempts to divide Muslims: Part I and Part II. Want to join RAND‘s efforts? Keep the name-calling going and you can get yourself a seat on the modernist or the “good traditionalist” side!

1. And the top reason is that Wahhabis has different meaning to different people. The data collected here proves that Wahhabis means so many different things for different people, that in the end, it doesn’t mean anything real at all. As one example, let’s just take the Indo-Pak region: Deobandis call the Ahl-Hadith Wahhabis, and in turn Braelwis call Deobandis Wahhabis. And to top it off, the Western neo-cons or the progressives call all of them Wahhabis! With an origin inaccurate, with usage incoherent, and with connotations divisive and slanderous, is it not time to bury this term, once and for all?

Usages:

Some of the blog readers I polled provided good thoughts. Here are some uses of the term Wahhabi that I was able to compile. Of course the list will fall far short of the copious use of this term (practically by everyone for everyone). As you go through it, you will likely see some common themes, and perhaps a common thread. However, the common thread and themes affirm my hypothesis that the usage is driven more by a hatred of Islam’s practice at any level, than a real ideological affront.

Muslim Usage (I use the term Muslim loosely)

· Let me preface the discussion with an old report from the dictatorship of Uzbekistan, whose president may have been more worthy of the gallows than Saddam was for his rampant human rights abuses and mass murders. According to Igor Rotar of Keston News Service, in the wake of a visit between 15 and 20 May (2002), to the Uzbek city of Bukhara, the Uzbek authorities are not simply not opposing the spr ead of the Naqshbandi order but, on the contrary, are doing all they can to support it. “In Soviet times it was even more dangerous to be a Sufi than simply to be a Muslim – the police got rid of such people right away,” the imam- hatyb of the mosque next to Naqshbandi’s mausoleum, Bobodzhon Rahmonov, told Keston on 16 May. “But now we do not have any problems with the state. For example, the chairman of the state committee for religious affairs, Fazil Sobirov, belongs to the Naqshbandi order. Moreover, we are working with the state to show people how wrong the Wahhabi outlook is. We explain that the building of mausoleums in honor of holy Muslims – something the Wahhabis oppose – is not against Islam.” The Law on the Exercise of Religion, promulgated on May 1^st of 2003 states: “The wearing of prayer garments in public, such as the Islamist veil for women, is forbidden.” “There are beards and beards,” says Shoazim Minovarov, deputy chairman of the government’s Committee on Religious Affairs, who describes the more copious facial hair of Islamic fundamentalists as emblems of revolutionary zealots. According to reports by human rights groups, during the broad waves of anti-Islamic repression in 1992 and early 1998 a full beard could be enough to get a man arrested. So, for Islam Karimov, Wahhabis represent anyone that practices his religion properly.

· A young teen sister from ‘Musings of a Muslim Mouse” communicated a thought she considered un-intellectual, however, the simplicity of this thought provides deep insight: “I don’t have anything intellectual to contribute, just personal experience – my father runs an Islamic centre (well, he used to, in our old city – we moved a few months ago and now he’s running a small Madrasah for kids), and many people who didn’t like what he said and taught called him ‘Wahhabi’ – simply for saying things like, pray 5 times a day, give zakaah correctly, fast properly in Ramadan, cancel your vacation to Disneyland and go for Hajj instead, women should wear correct hijaab, men should grow their beards, everyone should follow the Sunnah!” As you can see, what Islam Karimov terms as Wahhabis is similar to what this sister’s father ran into. Well, at least he is safe in the non-MuslimCanada versus the “Muslim” landof Uzbekistan.

· Abdal-Hakim Murad is particularly vitriolic about the “Wahhabi” bogey-man. In the wake of the 9/11 attacks, instead of giving a fair chance for investigations of who was responsible, etc., he did what the rest of the neo-cons did, blame “Wahhabis”. In his article here, he pointed to the great wisdom of Kabbani that was duly ignored by America. I wonder what he wanted the government to do. Arrest the leaders of 80% of America‘s mosques, which Kabbani claimed were run by Wahhabis? Abdal-Hakim’s hatred for certain Muslims is unfortunate (even if he doesn’t agree with their methodology); instead of discussing the root-cause the fanaticism and the terrorism (i.e. Israel & other injustice upon Muslims), he chose to attack Muslims. Br. Usama Hasan (son of Suhaib Hasan) tears down Abdal-Hakim’s arguments in this article.

· The Sufi Yursil commented on the blog that anyone who didn’t think the Ottoman Empire was legitimate and deserved a rebellion, is a Wahhabi. So, by this logic, a “non-Wahhabi” could technically be one who follows “Qur’an and Sunnah” without a madhab, as long as he believes that the Ottoman Empire was illegitimately removed fromArabia. In other words, Yursil claims the historical context, rather than ideological. The Sufi, Waqf Ikhlaas, books seem to agree, as seen in this article on the web. Other historical accounts of Wahhabism discuss Sh. Abdul Wahhab as the cornerstone of this movement. That may sound obvious since the term bears the Sheikh’s name, but the fact is that the ideological front is the more popular basis for the term’s usage.

· “Sheikh” Abdul-Hadi Palazzi of the Italian Muslim Embassy also considers pretty much all mainstream Muslim organizations and Sheikhs to be Wahhabi. In this article, he talks in length his love Israel, and his denunciations of Wahhabis inIndia (Deobandis), Saudi Wahhabis, MSAs (according to him, a student branch of Muslim Brotherhood- a Wahhabi movement). On his website, completes article devoted to Wahhabism, including one especially for Sh. Qaradawi.

· AICP, the organization run by the Habashis (Ahbaash), a recently created deviant sect in the Muslim world, has a little video speech on google, fire displayed in the background as the speaker spews hatred, and poison on the fictional “Wahhabi” group. Interesting how a group, considered deviant (see here andhere) by the majority of the Muslim world, is attempting to revile other Muslims!

Neo-cons/Right-wingers/Misc.

· LotaEnterprises blogger reports that Stephen Schwartz basically calls anyone who isn’t a follower of Hisham Kabbani or Shia, as being Wahhabi. Mr. Schwartz, a convert to Sufism (Islamic Sufism or just ‘plain-old Sufism’??) has a website, islamicpuralism.org where he runs a “Wahhabi-watch” section. The list is expansive including CAIR, ISNA, ICNA, MAS, MSA… hmm, what’s left? Oh yes, the Islamic Supreme Council of Kabbani. What a joke! Here is an article where he points fingers at Yusuf Islam, Hamza Yusuf, and Siraj Wahhaj, another one heremore at Hamza.111CCC

· Robert Spencer’s Jihad-watch website is mostly directed at a “Wahhabi-hunt”. Like Schwartz, there is hardly anyone that isn’t Wahhabi. Here is the CAIR-hunt,here is the ICNA, ISNA, MSA-hunts.

· This list would be remiss without the addition of Daniel Pipes. He is Schwartz’s partner in crime. Here is his attack on ISNA and CAIR.

· Of course, this list is never-ending, other examples include O’Reilly, Krauthammer, Glenn Beck, Steve Emerson, etc.

· There is certainly not any certainty about who leaked the Obama-madrassa connection, but the story doesn’t end there. In fact, this “madrassa” may have been “Wahhabi”. Wow! Wahhabis are becoming a great political power, even though they don’t technically exist.

· Yasir Qadhi recounted a recent incident where during the course of a conversation with a very high ranking government official, this official mentioned ‘wahhabis’. When Yasir asked him to define this term, who did HE mean? He said, ‘Aren’t those the guys that want to establish the Sharee’ah?’ And that should give readers an idea of the ignorance of this issue even among the elites ofAmerica.

“Objective” Sources (Encyclopedias, etc.)

· Wikipedia has some interesting info. on Wahhabism. They claim this ‘movement’ is the dominant form of Islam in Saudi Arabia,Qatar, etc. Interestingly, they also mention that Wahhabis are also known as Deobandis in Pakistan. Here I would like to quote an interesting note from Ingrid Mattson, who still unfortunately refers to Wahhabis as something of a real thing, but at least she makes an attempt to be reasonable:
“This is not a sect. It is the name of a reform movement that began 200 years ago to rid Islamic societies of cultural practices and rigid interpretation that had (been) acquired over the centuries. Because the Wahhabi scholars became integrated into the Saudi state, there has been some difficulty keeping that particular interpretation of religion from being enforced too broadly on the population as a whole. However, the Saudi scholars who are Wahhabi have denounced terrorism and denounced in particular the acts of September 11. Those statements are available publicly.” [CNN interview]

· Encyclopedia Britannica (15th edition):“Members of the Wahhabi call themselves Al-Muwahhidin, ‘Unitarians’, a name derived from their emphasis on the absolute ‘oneness of God’ (tawhid). They deny all acts implying polytheism, such as visiting tombs and venerating saints; and advocate a return to the original teachings of Islam as incorporated in the Qur’an and Hadith (traditions of Muhammad), with condemnation of all innovations (bidah). Wahhabi theology and jurisprudence based respectively on the teachings of Ibn Taymiyyah and on the legalschool of Ahmed ibn Hanbal, stress literal belief in the Qur’an and Hadith, and the establishment of a Muslim state based only on Islamic Law.”

Media

· BBC Middle East analyst, Roger Hardy, in his analysis on ‘Wahhabi Islam’ takes exception to Deobandis inclusion in Wahhabis. He reminds everyone that even Saudis don’t use the term.

· Obviously I am not the first one to take a crack at the term’s (“Wahhabism”) usage. Haneef Oliver has written a book, aptly named “The Wahhabi Myth”, and runs a website with the same name. The main theme in the book seems to be distinguishing Wahhabis (he equates them with Salafis) from the terrorists, rather than attacking the term itself. Nevertheless, there seems to be useful information in the book/website. However, Br. Oliver carries some of his own baggage with a narrow-minded “Salafi” approach, so “buyer beware”.

· PBS has a few different people talking about Wahhabism, including the Saudi Shia-dissident Ali al-Ahmed, who says that Saudi Wahhabis say that they will be the only ones entering heaven, all others are kafirs. I guess Ali got some special information that no one else has yet been privy to!

Copyright information: Feel free to distribute article as long as it is properly credited, and a link to the original article is provided.

Acknowledgements: Yasir Qadhi, Ruth Nasrullah, and Omar Usman for reviewing and providing valuable comments

INTRODUCING NEW GUEST-WRITER: ABU AALIYAH

Alhamdulilah, it is our pleasure to introduce Abu Aaliyah Surkheel Sharif, as Muslim Matter’s newest guest-writer. Abu Aaliyah is the founder of The Jawziyyah Institute in UK and is a well-known speaker and dai’ in the Islamic circles around the world. A more detailed intro. will be added to the ‘About’ Section. Please join us in welcoming him aboard.

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• By Omar Usman
• March 31, 2007

WHY SOME IDEAS SURVIVE AND OTHERS DIE

I wanted to make some comments on the book Made To Stick, as it contains many lessons that Muslims can apply to their da’wah work. The book is built on the SUCCESs checklist for evaluating ideas,

• Simplicity
• Unexpectedness
• Concreteness
• Credibility
• Emotion
• Stories

Before beginning, it’s important to make a distinction: The purpose of this point is not to use this book to somehow validate or prove what we know from Islam. Rather, it is quite the opposite. I would like to show how the principles this book has proven to be reliable and successful actually draw their roots from Islam. It’s a beneficial book because it is hard to see these ideals extracted and presented in an organized manner. It will insha’Allah increase our imaan by showing us another side of our universal deen, and give us some tips on how to better improve our daw’ah efforts and community organizations. They are also extremely useful as teaching and communication methods – something essential for all of us. 
The book offers some examples of ‘sticky’ ideas, such as urban legends, or the golden rule (do unto others as you want others to do unto you). These are ideas that are simple, profound, and most importantly, they have staying power with their audience. Put it this way, think of the last 10 khutbah’s you heard, and how many of the things communicated have actually stuck with you, compared to everything that didn’t. Or compare it to a succinct piece of advice you received at some point in your life. I think you get the picture now.

Simplicity

In Islam we have narrations from the Sahabah saying basically to “speak to your audience at their level.” The height of eloquence is attained when a message can be delivered such that it is understood by all without ambiguity. People, often ‘experts’ or advanced academics, are often misled by their own knowledge and lose the ability to communicate with people at a basic level. In the book, this is referred to by the authors as the “curse of knowledge” (I don’t agree with that terminology but as I am reviewing the book I will refer to it as they did for now).

Simple often carries the connotation of dumbing things down, or making things too easy. This is not the case, simple means elegance and prioritization. Take Southwest Airlines for example, their company motto is to be THE lowest-fare airline. Period. It is not dumb, but it is simple. It is a philosophy by which the entire company can be governed, and business decisions made based on that principle. A simple message is core and compact.

What’s a simple message in Islam? Worship Allah alone without any partner. It is simple. It is profound. It is a principle that governs your entire life. It is eloquent. It sticks with you.

Unexpected

Part of the problem of communication is getting people’s attention. Sometimes it takes something unexpected to make people perk up. The most common way of getting attention is to break a pattern people are used to.

In the book they give a story of a Journalism teacher who tested his students by reeling off a list of facts: “Kenneth L. Peters, the principal of Beverly Hills High School, announced today that the entire high school faculty will travel to Sacramento next Thursday for a colloqium in new teaching methods. Among the speakers will be…”

He then asked them to write a lead for this story. All the students came up with the general leads that you can expect. Think in your own head for a minute, how would you approach presenting this topic?

After reading the leads from the students, the teacher set them aside, paused, and announced, “The lead to the story is, ‘There will be no school next Thursday.’”

The reason that this worked was because he made the students commit to their schema of understanding Journalism first, then yanked the rug out from under their feet. Unexpected. Sticky.

Some other ways of accomplishing this are to start with a mystery, or create a ‘gap’ of knowledge and then answer it. Think about all the cliffhangers you see in TV News promos, or SportsCenter intros. Highlight something specific people don’t know. One of my teachers did this to me by confronting me with a question, “What does the ‘al‘ in alhamdu lillahi Rabb il-‘Alameen” stand for? So by creating a specific gap in my knowledge, he had my attention. I thought I knew what Fatihah meant, but he confronted me with something specific I did not know. He broke my schema of understanding. Then when he explained the different interpretations of it, he had my attention, and now alhamdulillah I remember what he said. This is an especially pertinent example because I know for a fact that I have read or listened to discussions on this very issue before, but it was not something I could recall as easily as I can from what I learned in this encounter.

Concrete

An example of something concrete would be things along the lines of Aesop’s Fables. Think, the boy who cried wolf, or ‘sour grapes.’ If you have something you can imagine with your senses, it is concrete. A V8 engine is concrete, but”high-performance” is not. An example of this is the hadith,

“The example of a scholar (‘aalim) who teaches the people good and forgets himself is the of a lantern that provides light to people while burning itself out.”

It is visual, appealing to the senses, and it strikes an analogy that sticks. We find the use of many vivid parables in the Qur’an as well.

Concrete ideas have a direct correlation with being workable. When Boeing prepared to launch the 727 in the 60’s, they set a concrete goal: it must seat 131 passengers, and fly non stop from Miami to NYC and land on the Runway 4-22 at La Guardia (chosen because at the time it was too short for existing passenger jets). Contrast this with if they had simply said, “build the best passenger plane in the world.”

We have to utilize this in our approach to da’wah. We can’t just “make dawah” or hope to “spread knowledge.” These are just empty phrases that in reality don’t mean much. How do you go about recruiting volunteers to spread knowledge? What if you came up with an idea like, distributing 500 CD’s with a lecture on the blessings of seeking knowledge? Wouldn’t it be easier to accomplish because it is concrete, and easier to get people to help you out with? It is well defined and has a purpose that is visual. I am thoroughly convinced that its these types of empty slogans that have led to the failure of many organizations (both Islamic and otherwise). There is no solid goal in mind for people to achieve.

AlMaghrib classes are another good example. The goal is not to just get a bunch of people to sign up for a seminar, but you have a goal. We will not stop working until 200 people are signed up for our seminar. That’s a concrete goal.

Credible

What makes people believe ideas? First it is usually because or parents or friends believe something, or because of our personal experiences. For Muslims it is often our certainty in faith in Allah and what He has revealed. For others, it may be their religious beliefs as well. The point being, when you try to sell a new idea to someone, those are the forces one is up against.

Authorities are another obvious source of credibility. If the FDA approves a new medication, usually we somehow feel safer that it’s ok to take it. If Oprah likes a book, millions of people will go buy that book because they consider her to be a credible source. We trust their recommendations.

Details are a very powerful form of adding credibility. In 1986 Jonathan Shedler and Melvin Manis created an experiment to simulate a trial. Two sets of subjects playing the jurors were given a fictitious script of a trial to read regarding a Mrs. Johnson and her fitness as a mother. The two scripts had the same arguments, 8 for and 8 against, and were very balanced. The only difference in the two scripts was the level of detail. In one group, the 8 arguments in favor were given vivid details, and the arguments against were not. For the other group it was the opposite. An example being in one argument it said in her favor, “Mrs. Johnson sees to it that her child washes and brushes his teeth before bedtime.” In the ‘vivid’ one, it added, “He uses a Star Wars toothbrush that looks like Darth Vader.”

After testing the arguments with and without the details to make sure they had the same perceived importance. The details were designed to be irrelevant to the judgment of Mrs. Johnson’s worthiness. They found that the details with the vivid arguments more directly impacted the judgment of the jurors.

The details boosted the credibility of the argument even though they should not have mattered. If I can mentally see the Darth Vader toothbrush, its easier to picture the boy diligently brushing his teeth in his bedroom, thus reinforcing that Mrs. Johnson is a good mother.

Emotional

It is important to make a personal appeal to a person’s emotions. They must be given a reason to care. If the reaons are statistical or analytical, people tend to become less reactive because now they are thinking analytically rather than emotionally. It makes people care.

Stories

Benefits, stimulation, and inspiration are geared to generating action. Credible ideas make people believe, and emotional ideas make people care. Stories, make people act.

Stories are powerful because they provide the context missing from abstract prose. The velcro theory says that the more ‘hooks’ something has, the more it will stick. Stories can build emotion, historical background, and many other elements to give an idea context. This makes it stickier.

Is it any surprise then that 1/3 of the Quran is stories of the other civilizations and Prophets? Think about the story of Yusuf (as).

We relate unto you (Muhammad SAW) the best of stories through Our Revelations unto you, of this Quran. And before this (i.e. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Quran). (12:3)

And,

Indeed in their stories, there is a lesson for men of understanding. It (the Quran) is not a forged statement but a confirmation of the Allah’s existing Books [the Taurat (Torah), the Injeel (Gospel) and other Scriptures of Allah] and a detailed explanation of everything and a guide and a Mercy for the people who believe. (12:111)

Take another example of a successful story in our times. Jared, the Subway guy. The ad campaign featuring him losing weight by eating at Subway was significantly more successful than their previous “7 subs under 6 grams of fat” campaign. The story is concrete. It is credible (he took upon the diet on his own). It is unexpected – losing weight by actually eating fast food?

Conclusion

Some of this may seem really obvious. The SUCCESs checklist isn’t something that after reading it you are like oh wow I didn’t know that. We do know these things, but we haven’t brought them together in our heads. Take the story of Jared, it contained many elements of the checklist, but was still rejected initially by corporate marketing ‘experts’ at Subway.

I hope that you enjoyed reading this post. The book is really enjoyable to read, and it contains many valuable lessons, especially for those involved in dawah work.