The Prophetic Da’wah (calling to Islam) methodology was a noble, divine, and comprehensive approach encompassing creed, law, ethics, and behavior. It is an eternal methodology, free from imperfection, whose ultimate goal is the happiness and guidance of all creation. Consequently, winning hearts (Ta’leef Al-Qulub) is considered one of its highest objectives. This concept is based on drawing souls toward love and affection, uniting them upon truth and goodness, removing the causes of aversion and enmity, and strengthening the bonds of brotherhood and cooperation among members of society. This is achieved through various lawful means that realize harmony, unity, and stability, contributing to the fortification of faith-based and social ties among Muslims.
In the pages of the Holy Quran, there are clear verses demonstrating the profound impact and importance of winning hearts and uniting them. Among these is the saying of Allah the Almighty: {He it is who has supported you with His help and with the believers * And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together} [Al-Anfal: 62-63]. This highlights that the unity of hearts is a blessing that requires cultivating its causes while believing that success ultimately lies in the hands of Allah the Almighty.
Allah the Exalted also says: {And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided} [Ali ‘Imran: 103]. See how Allah made the winning of hearts a cause for the transition from enmity to brotherhood.
Furthermore, Allah the Almighty made “those whose hearts are to be won over” (Al-Mu’allafatu Qulubuhum) one of the categories eligible to receive Zakah, saying: {Zakah expenditures are only for the poor and for the needy… and for bringing hearts together [for Islam]} [At-Tawbah: 60]. This verse is the most explicit evidence regarding the chapter of winning hearts.
The Prophet, peace and blessings be upon him, publicly instructed his nation: “Make things easy and do not make them difficult, give glad tidings and do not alienate (people).”[1]
For this reason, the importance of this Da’wah objective is emphasized concerning new Muslims. A person’s transition to Islam may be accompanied by changes in their social relationships and previous habits, or by psychological and familial challenges. This makes surrounding them with care, mercy, and good treatment a crucial means of helping them achieve stability, steadfastness, and a stronger connection to Islam.
Hence, we must pay attention to what we say to someone who embraces Islam. Saying “You are our brother in Islam” is not enough unless this brotherhood is witnessed and lived in our interactions with them, in checking on them, in standing by their side, in our patience with their learning process, and in our mercy toward their mistakes. In other words, a caller’s (Da’ee) responsibility should not end the moment the Shahadah (testimony of faith) is pronounced.
Manifestations of Winning the Hearts of New Muslims in the Sunnah
The Prophetic Sunnah contains numerous situations that reveal the Prophet’s methods in winning hearts and dealing with those newly entering Islam. These methods combine mercy, wisdom, and excellent upbringing. Among the most famous are the following:
First: Winning Hearts Through Giving
Intangible giving is the most frequently used and well-known form of winning hearts in the Prophetic guidance. The Prophet, peace and blessings be upon him, often gave the gift of time, a smile, attention, or an opportunity to learn. He also sometimes used material giving in certain situations as a means of winning hearts, a language of mercy, or a way to remove barriers.
This was clearly evident after the Battle of Hunayn, where the Prophet gave magnificent gifts to a group of tribal chiefs and others whose hearts were to be won over. Among them were Abu Sufyan bin Harb, Safwan bin Umayyah, ‘Uyainah bin Hisn, and Al-Aqra’ bin Habis, may Allah be pleased with them. Even when some of the Ansar (Helpers) saw what was given to those men and felt something in their hearts, the Prophet addressed them, reminding them of his favor upon them, saying: “Are you not satisfied that people go away with sheep and camels, while you go back with the Messenger of Allah, peace and blessings be upon him?”[2] They wept until their beards were wet and said: “We are satisfied with the Messenger of Allah, peace and blessings be upon him, as our share and portion.”[3]
Giving and generosity became prominent manifestations of winning hearts in the Sunnah. Anas narrated that “a man asked the Prophet, peace and blessings be upon him, for a valley of sheep, and he gave it to him. The man went to his people and said: ‘O my people! Embrace Islam, for by Allah, Muhammad gives a gift like one who does not fear poverty.'” Anas, may Allah be pleased with him, commented: “A man might embrace Islam seeking only this world, but he would not remain a Muslim until Islam becomes dearer to him than the world and whatever is in it.”[4]
However, no one should think that giving is a way of buying faith. That is not the case, nor was the goal for the new Muslim to become attached to money. Rather, the goal, as previously mentioned, was to attract hearts to the beauties of Islam, to remove ill feelings, to realize brotherhood, and to establish the Muslim firmly upon goodness. Therefore, giving should be diverse and not confined to the material aspect, and it should be done with wisdom. Money may be a reason to fulfill a need, a gift a reason to create love, a visit a reason to remove loneliness, a kind word a reason to steady a heart, and a smile a reason to draw closer. A perceptive caller (Da’ee) is one who can offer a new Muslim the appropriate form of giving so they feel that Islam has granted them brotherhood, mercy, and an embracing community, just as the Prophet used to do in various situations.
Second: Gentleness and Softness in Winning Hearts
Gentleness was a hallmark of the Prophetic methodology in dealing with people, especially the new Muslim. The heart may need safety and containment before it can bear an abundance of guidance and correction. Allah said, addressing His Prophet: {So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you} [Ali ‘Imran: 159].
The Prophet, peace and blessings be upon him, said: “Gentleness is not found in anything except that it beautifies it, and it is not removed from anything except that it disgraces it.”[5]
This Hadith represents a great foundational principle in this chapter, as it makes gentleness the adornment of interaction that beautifies all actions. Thus, the Prophet said in another Hadith: “He who is deprived of gentleness is deprived of good.”[6]
Meaning, gentleness is a cause for acquiring good. Treating a new Muslim with gentleness gives them a sense of safety and acceptance, distances them from feelings of alienation or embarrassment, and helps them accept guidance and learning. Part of gentleness is also understanding the circumstances of the new Muslim. Not all new Muslims are the same; one might be young or old, educated or uneducated, living with a non-Muslim family, or facing social pressures. Each person must be treated according to their circumstances and level.
One of the most beautiful Prophetic examples of gentleness with the ignorant and winning hearts is found in Sahih Muslim regarding the story of Mu’awiyah bin Al-Hakam As-Sulami, may Allah be pleased with him, who was new to Islam. He was praying with the Prophet, peace and blessings be upon him, when a man in the prayer sneezed. Mu’awiyah said: “May Allah have mercy on you” (Yarhamukallah). People began to look at him, so he said disapprovingly: “May my mother be bereaved of me! Why are you looking at me?” They started striking their thighs with their hands. When he realized they wanted him to be silent, he kept quiet. After the prayer finished, the Prophet did not scold or rebuke him. Mu’awiyah said: “May my father and mother be ransomed for him, I have never seen a teacher before him or after him who taught better than he did. By Allah, he did not rebuke me, strike me, or insult me. He said: ‘This prayer of ours is not the place for any ordinary speech of people. It is strictly for glorifying Allah, declaring His Greatness, and reciting the Quran.'”[7] The Prophet seamlessly combined clarifying the ruling with excellently dealing with the ignorant.
Third: Forgiveness and Handling Mistakes Well
One of the most important educational foundations the Prophet taught his nation, especially callers to Islam, is being eager to correct mistakes while preserving the dignity of the one who erred, without pushing them away.
An example of this is the story of the Bedouin who urinated in the mosque. Anas, may Allah be pleased with him, reported: “While we were in the mosque with the Messenger of Allah, peace and blessings be upon him, a Bedouin came and stood urinating in the mosque. The companions of the Messenger of Allah said: ‘Stop, stop!’ But the Messenger of Allah said: ‘Do not interrupt him; leave him.’ So they left him until he finished urinating. Then the Messenger of Allah called him and said to him: ‘These mosques are not suitable for anything like this urine and filth; they are only for the remembrance of Allah Almighty, prayer, and the recitation of the Quran.’ Then he ordered a bucket of water to be poured over it, and he said: ‘You have been sent to make things easy, and you have not been sent to make things difficult.'”[8]
Thus was the Prophetic educational methodology in dealing with a new Muslim who might make mistakes due to being newly acquainted with Islam or not knowing its rulings. It was a methodology that achieved the winning of the heart without leaving the mistake uncorrected. The Bedouin did not walk away from the situation broken or alienated; rather, he walked away carrying love for the Prophet and admiration for his excellent teaching. This Prophetic guidance also demonstrates consideration for the invitee’s condition and cultural background, presenting advice in a manner that opens the heart to goodness rather than causing aversion. With this easygoing methodology, the Prophet instructed Abu Musa and Mu’adh when he sent them to Yemen.
Fourth: Winning Hearts and Preserving the New Muslim’s Past Status
Another manifestation of winning hearts in the Prophetic guidance is considering the feelings of those entering Islam, not invalidating their previous status, or making them feel that Islam erases their personalities, experiences, and social positions.
The Prophet, peace and blessings be upon him, never said to an enemy who embraced Islam: “Yesterday you were our enemy, so today your status is worthless.” If the Prophet considered the status of the invitee before their Islam—such as saying to Heraclius, “O Great One of Rome”—then a new Muslim, after embracing Islam, is even more deserving of having their dignity protected and their feelings respected.
A prominent testimony to this occurred on the day of the Conquest of Mecca, when the Prophet announced: “Whoever enters the house of Abu Sufyan is safe, whoever lays down his weapon is safe, and whoever closes his door is safe.”[9] Abu Sufyan was one of the senior leaders of Quraish and a man of high status among them. When he embraced Islam at the Conquest of Mecca, he was granted this honor in consideration of his feelings and to preserve his dignity and previous status as he transitioned from one state to another. This was certainly not flattery at the expense of the truth; moreover, it had a positive impact on calming the people.
Consider Khalid bin Al-Walid, who was a commander in the Quraishi army before Islam, and after embracing it, became one of the most prominent commanders of the Islamic conquests. ‘Amr bin Al-‘As, may Allah be pleased with him, had political and leadership experience, and Muslims benefited from his leadership and administrative capabilities after he became a Muslim. Similarly, several senior leaders of Quraish were opponents of Islam before they converted, but upon embracing it, they became people of status and leadership within the Muslim community.
The Prophet, peace and blessings be upon him, informed us that Islam does not destroy talents but refines and directs them, saying: “The best of them in the Days of Ignorance are the best of them in Islam, if they attain religious understanding.”[10] This indicates that some of the good traits and abilities present in a person before Islam can be utilized in the service of the truth and the paths of goodness.
From this chapter, it is understood that a caller to Islam must consider the feelings and social status of the new Muslim, helping them transition into their new life in Islam without humiliating or belittling their human past. It is essential to invest and employ their experience, ability, and status in avenues of goodness and the service of the religion. This represents the Prophetic wisdom in winning hearts; preserving dignity and making a person feel secure and belonging can have a profound impact on steadying their heart, inviting others to Islam, and strengthening their connection to the Muslim community.
Fifth: Not Shaming the New Muslim for Their Past
The Prophet, peace and blessings be upon him, said to ‘Amr bin Al-‘As, may Allah be pleased with him, when he wanted to pledge allegiance: “Did you not know that Islam wipes out whatever came before it?”[11]
This is the foundational rule of this topic and one of the most important forms of winning a new Muslim’s heart. A person entering Islam needs to feel that a new page has been opened for them, not that they remain a prisoner of their past or are constantly reminded of their previous mistakes. It is incorrect for Muslims to treat them as though they are still accountable for what they were before Islam.
A new Muslim might have lived for years in another religion, committed forbidden acts in their past life, or held hostile stances against Islam. This should not be made material for mockery, shaming, or a means of insult, especially during a disagreement or in moments of anger.
One of the strongest examples of this is ‘Ikrimah bin Abi Jahl, may Allah be pleased with him, the great Companion and martyr. His father, Abu Jahl, was one of the fiercest senior enemies of the religion, and ‘Ikrimah himself had fought the Muslims before his conversion. When he embraced Islam and became a devout Muslim, he transformed into a Mujahid among the finest of the Prophet’s companions. It was narrated that ‘Ikrimah complained to the Prophet that whenever he passed through Medina, people would say, “This is the son of the enemy of Allah, Abu Jahl.” The Prophet stood up to deliver a sermon and said: “People are like minerals; the best of them in the Days of Ignorance are the best of them in Islam if they attain religious understanding. Behold, do not harm a Muslim by [insulting] a disbeliever.”[12] This meant he should not be treated as an extension of his father’s enmity; rather, he had become a great companion with full dignity.
In another Hadith, the Prophet said: “Do not abuse the dead and thus hurt the living.”[13] This establishes the principle of not shaming the new Muslim regarding their past, their previous religion, or their family.
Therefore, Muslims’ view of those who recently embraced Islam should be based on the present and the future, not on recalling the past and shaming them with it. Yes, if they make a mistake or are ignorant of something, they must be taught and guided, but with wisdom, so they do not feel inferior because of their past.
Sixth: Winning the Heart Before Increasing Obligations
It was from the guidance of the Prophet, peace and blessings be upon him, to consider the state of the new Muslim. He made the ultimate goal the establishment of the foundation of faith within the soul and the rooting of monotheism (Tawheed) so the heart finds tranquility. Upon this, the foundation of love is built, deepening the love for Allah and His Messenger. Only then do the obligations come gradually, according to capacity and circumstance.
In Sahih Al-Bukhari, the Mother of the Believers, Aisha, may Allah be pleased with her, said: “The first thing that was revealed thereof was a Surah from Al-Mufassal (the shorter chapters), and in it was mentioned Paradise and the Fire. When the people embraced Islam, the verses regarding legal and illegal things were revealed. If the first thing to be revealed was: ‘Do not drink wine,’ they would have said, ‘We will never leave our wine.’ And if there had been revealed, ‘Do not commit illegal sexual intercourse,’ they would have said, ‘We will never give up illegal sexual intercourse.'”[14]
The meaning of “When the people embraced Islam” (thaaba al-nasu ila al-Islam) is when they returned to it and their souls settled upon it. After faith was deeply rooted, the rulings and obligations were revealed. This is the eloquent evidence for our rule: “Winning the heart before increasing obligations,” especially when dealing with a new Muslim.
This is contrary to the mistakes made by some people when dealing with a new Muslim, such as excessively listing rulings and issues from the very first days, without considering the psychological and social background of this person, which could lead to them feeling the religion is a heavy burden.
Anyone who reflects even slightly on the Prophet’s Da’wah biography will realize that his educational approach was not based on throwing all rulings at once. Instead, it was based on building faith, making the Muslim feel mercy and belonging, and then gradually introducing teaching and obligations—meaning, building a pure creed first before introducing an abundance of rulings.
However, winning the heart never means delaying a legislative ruling when it is needed, nor does it mean dropping obligations. What is meant is the excellent arrangement of upbringing and education, keeping circumstances in mind.
The Impact of Prophetic Heart-Winning on Strengthening the Faith of New Muslims
The consequence of winning the hearts of new Muslims through gentleness, softness, giving glad tidings, making things easy, gradual education, giving gifts, forgiving mistakes, and building brotherhood and social support, was that it reinforced their sense of acceptance and belonging. It eliminated feelings of alienation, supported their continuity in learning and acting, and strengthened their steadfastness upon faith and their love for the people of Islam.
It was narrated regarding Jarir bin Abdullah Al-Bajali that he came to the Messenger of Allah, peace and blessings be upon him, who threw his cloak for him to sit on and said: “Whenever a generous person of a people comes to you, honor him.”[15] Jarir, may Allah be pleased with him, used to say: “The Messenger of Allah, peace and blessings be upon him, never refused me permission to see him since I embraced Islam, and he never saw me except with a smile on his face.”[16]
This is one of the clearest situations demonstrating the extent of the impact of winning a heart in making a Muslim feel accepted and loved. What is striking in the narration is that the Prophet did not stop at a smile; he did not deny him entry, allowed him into his presence, and cared about his problems. Jarir once complained to him that he could not sit steady on a horse, so the Prophet struck him on the chest with his hand and prayed for him, saying: “O Allah! Make him firm and make him a guiding and rightly-guided man.”[17] Furthermore, Jarir did not say the Prophet smiled at him once or twice, but said: “He never saw me except with a smile on his face.” This proves that the smile was a repetitive approach in the Prophet’s interactions with him, not a passing one, until this image remained deeply rooted in Jarir’s memory, and he transmitted it to the Muslim nation, confirming its impact on his steadfastness and his feeling of being loved, accepted, and cared for.
We can also draw insight from the story of ‘Amr bin Al-‘As, may Allah be pleased with him, regarding the impact of acceptance and good treatment on emboldening a Muslim to ask questions and draw near. He asked the Prophet, peace and blessings be upon him: “Who is the most beloved of people to you?”[18] The context of the story reveals that ‘Amr was deeply invested in his standing with the Prophet, even thinking he might be among those holding the highest ranks of his love, despite being a recent convert to Islam. This reflects the profound effect of the Prophetic environment in making a companion feel close and valued, to the point of asking about his place on the list of beloved people.
This impact also manifested in the stance of Safwan bin Umayyah. At the beginning of his Islam, he was hesitant. The Prophet, peace and blessings be upon him, continued to treat him excellently and give him gifts, until Safwan said something that showed his deep psychological transformation. Muslim narrated that Safwan said: “By Allah, the Messenger of Allah, peace and blessings be upon him, gave to me what he gave, and he was the most hated of people to me. But he continued to give to me until he became the most beloved of people to me.”[19] This clearly shows that the Prophetic giving had a direct impact on shifting Safwan’s heart from hatred to love, and from hesitation to tranquility.
We even see the wondrous impact of this heart-winning methodology clearly in the story of why Thumamah bin Uthal embraced Islam. The Prophet did not wait for Thumamah to become a Muslim to treat him well, even though he was an enemy. While in captivity, Thumamah observed and witnessed Islam in the character of its people right before his eyes prior to converting. The Prophet, peace and blessings be upon him, did not force him to believe, but rather, mercy, benevolence, and the preservation of dignity were the true reasons that opened his heart to Islam.
After the Prophet ordered his release, Thumamah went to a grove of date palms near the mosque, bathed, then entered the mosque and said: “I bear witness that there is no deity worthy of worship but Allah, and I bear witness that Muhammad is the Messenger of Allah.”
He then expressed the profound transformation in his feelings toward the Prophet, Islam, and the Prophetic City—from extreme hatred to extreme love—saying to the Prophet: “By Allah, there was no face on the face of the earth more hateful to me than your face, but your face has become the most beloved of all faces to me. And by Allah, there was no religion more hateful to me than your religion, but your religion has become the most beloved of all religions to me. And by Allah, there was no city more hateful to me than your city, but your city has become the most beloved of all cities to me.”[20] Immediately after converting, he became a supporter of Islam, withholding a single grain of wheat from reaching the people of Mecca to show his strong bond with Islam, until the Prophet gave permission for it. His conversion contributed to strengthening the Muslims’ position among Banu Hanifah because he was an obeyed master and a role model of high status among them. His conversion influenced their attitude toward Islam, making them realize that Islam was not what they had presumed, which helped the people accept the true religion and aided its spread among them.
Therefore, the Prophet’s goal in winning those hearts was not merely a fleeting appeasement, but rather to build a firm relationship with Islam based on love, conviction, and action. For this reason, his methodology combined winning hearts, teaching, upbringing, and care, so that faith could grow steadily and stably within the soul of the new Muslim.
References & Citations:
[1] Agreed upon (Bukhari and Muslim).
[2] Narrated by Al-Bukhari (4333).
[3] Narrated by Ahmad (11730).
[4] Narrated by Muslim (2312).
[5] Narrated by Muslim (2594).
[6] The previous source (2592).
[7] The previous source (537).
[8] Agreed upon.
[9] Narrated by Muslim (1780).
[10] Agreed upon.
[11] The previous source (121).
[12] Narrated by Al-Hakim (5061), though its chain is subject to some debate (فيه نظر).
[13] Narrated by An-Nasa’i in Al-Kubra (6951).
[14] Narrated by Al-Bukhari (4993).
[15] Narrated by Al-Bazzar (8027) and Abu Dawud narrated the final phrasing (511) though he considered it weak.
[16] Agreed upon.
[17] Narrated by Muslim (2475).
[18] Agreed upon.
[19] Narrated by Muslim (2313).
[20] Narrated by Al-Bukhari (4372).
