After highlighting the true nature of ijtihad in Islam and its categories, the writer moves to tackling a highly important topic. Misunderstanding this topic gave rise to countless problems between some of the youth and their society. Thus, the writer mentions a number of points of disagreement between the two. He tries to study these points to prove that the Egyptians adoption of certain opinions in some issues stems not from personal disposition.

They rather draw upon the opinions of eminent scholars, though they are probably right. Before all this, the author forgets not to highlight and repeat his abovementioned opinion. He says, "The Egyptians love their religion and glorify the rites of Islam. Thus, the setbacks the witnessed by the Egyptian society are but circumstantial events. Therefore, this people needs a sincere helping hand to help them rise from their fall and wake from their slumber."

ـThen, the auther mentions about seven examples so as to clarify his idea and stress the importance of evading clashes with society. This is to be done, in the author's opinion, by thorough study of the points of disagreement, the scholars' opinions and their disagreement. These issues can be read about in the book.

ــThe auther then sheds light on the influence of disagreement and the versatility in it on people's life and the problems facing them. This is one of the points that requires some pondering and meditation, for the author exposes a vision that fathoms all opinions and heeds the historical circumstances the nation undergoes. The author's vision does not exist in vacuum without considering the results of this opinion or that.

The writer says, "These juristic differences had a great role in and an influential impact on solving many of the problems challenging some of the societies. Without these differences, religion would be very difficult to obey. Moreover, life would be very tough and people would experience the harshness and exhaustion to which the Islamic Law has been sent down to put an end.

Allah Almighty says, "Allah intends every facility for you; He does not want to put you to difficulties." (Al Baqarah: 185) perhaps adopting one of the probably right juristic opinions can solve a lot of life and societal problems, the solution of which would be extremely difficult if the most probably right  juristic opinion were taken."

ـThen, the auther gives a very important example. If a Muslim killed one of the People of the Book, is the Muslim to be killed in retaliation or not? The author illustrates that the majority of Muslim scholars adopted the opinion that such a Muslim is not to be killed for killing a non-Muslim. As for the Hanafi's and Ibn Abi Laila, they held the opinion that a Muslim is to be killed in retaliation for killing one of the People of the Book or a man who has a pact with Muslims for no justifiable reason.

The writer expatiates on this point saying, "The Hanafi opinion is the most probably right one for the majority of scholars theoretically and juristically. Yet, it is also most probably right in terms of real and practical life, for the Muslim countries that have non-muslim subjects do not have but one of three options. First, they can rule out the Islamic Law from its legislation completely in tackling this issue.

Thus, they would be taking the first steps towards ruling out the Islamic Law from its legal array: a negative option. Second, these countries can take the most probably right juristic opinion. By this I mean the opinion of the majority of scholars: a Muslim is not to be killed in retaliation for killing a non-Muslim from the People of the Book. This option may devastate the country itself. It may even throw the country into vertigo of unnecessary pressures, crises and wars for which it is not ready. This is also a negative option.

The third and last option is that the country adopts a probably right juristic opinion: the Hanafi opinion here. This opinion treats Muslims and non-Muslims equally in terms of retaliation. This option makes the legal array moves within the frame of the Islamic Jurisprudence. At the same time, this opinion preserves the entity of the country and protects it against rancours and evils. This is the best option available."

ـThe auther keeps reminding the reader of the importance of reuniting and unifying their word. He says, "We are in need of unifying our word and concerting our efforts so that our nation can rise to its feet and our Jurisprudence can surmount its fall. We need to reach a rapprochement and bring the callers to Islam close together.

One of t6he ways towards that end is avoiding assigning one sole juristic opinion to the issues of Ijtihad that can have more than one right juristic opinion. Further, man should not deem juristic opinions other than the one he holds to be wrong. One should be aware of the differences amongst the scholars so as to know the multiplicity of Islamic juristic Schools. It must be well known that each scholar and mujtahid has his own trend and evidences on which he depends. Yet, all of them draw upon the honorable Islamic Jurisprudence."

ــThen, the auther says in an unequivocal warning tone, "Today, it is treason for our country to drown it in the ocean of controversy and arguments about subsidiary issues of fiqh: a source of disagreement amongst both former scholars and their predecessors. There is not the least hope that these issues can receive unanimity from the contemporary scholars. It is treachery to drown our country in all this and forget all about the nation's problems, adversaries and calamities, the existence of which we were partially or wholly responsible for."

Pray for people or invoke Allah's Wrath on them ?

ـ In this section, the author gives a golden advice to the caller to Allah Almighty; that is to stick to the Prophet's guidance in his dealing with people, even the Quraishi disbelievers who hurt and harmed him extremely. Yet, the Prophet (PBUH) did not invoke Allah's wrath on them much. On the contrary, the Prophet (PBUH) used to pray for them.

This is the lesson the author beseeches the callers to Allah to heed and apply to their lives and their transactions with people. The writer wonders, "Dear brother, let's ask ourselves this question: do the callers to Allah who are keen on people's guidance pray for people's guidance or invoke Allah's Wrath on them? No doubt the answer to this question almost bursts out from within it. The caller should pray for those he calls unto Allah and not invoke Allah's wrath on them. His praying Allah for them is one of the most important reasons of those people's guidance."

ـTo further clarify his idea, the author fares with his readers through a long journey across the biography of the Prophet (PBUH). Thus, the author strengthens his idea within the readers' hearts and minds. He makes them closely acquainted with the Prophetic Guidance. We will mention some of the examples given by the author.

ـWhen Al; Tufail Ibn Amr Al Dawsiyy embraced Islam, he went back to his folks: Daws. He kept calling them to Islam and they kept rejecting it till he despaired. Thus, he went to the Prophet (PBUH) and asked him to invoke Allah's Wrath on Daws. The Prophet (PBUH) said, "O Allah! Please guide Daws!" then, they (Daws) joined Islam.

The author comments on this incident saying, "As if the Prophet (PBUH) intended to teach Al Tufail and the callers after him that they should never give up on people or invoke Allah's Wrath on them. Rather, he (PBUH) taught Al Tufail what is even better than that. He (PBUH) taught him to pray for people and show perseverance and forbearance with them. Look how blessed was the Prophet's prayer for Daws! Seventy or eighty families of them did embrace Islam afterwards. Deliberate thoroughly! Would these large numbers have entered Islam if the Prophet (PBUH) had invoked Allah's Wrath on them?"

ـ Another incident related by the author is the incident of 'Umar Ibn Al Khattab's entering Islam. Before embracing Islam, 'Umar Ibn Al Khattab was one of the mortal foes of Islam in Mecca. From amongst them, he was the toughest and harshest one with Muslims. Despite all this, the Prophet (PBUH) prayed for him saying, "O Allah! Dignify Islam with the man dearest to you: 'Umar Ibn Al Khattab or 'Amr Ibn Hisham!".

The one dearest to Allah turned out to be 'Umar Ibn Al Khattab. The author says, "Is not the Farouq the prayer of the Prophet (PBUH) to Allah? For Allah's sake, cannot some of those most ferocious enemies of the call unto Allah turn into its advocates? Why are we too miser to pray for the guidance of these people and beseech Allah to make them advocated of His religion and magnets of the Call unto Him? Should we not be as keen on guiding people as the Prophet (PBUH) was?" .

ـ After that, the author mentions some of the situations in which the Prophet (PBUH) used praying to Allah positively. The result was that people embraced Islam and the foes turned into supporters that fought for Allah's Cause and disseminated Allah's religion.

ـThen, the author enumerates some of the pretext used by some people to evidence the permissibility of invoking Allah's Wrath on those transgressing His Path: sinners and disbelievers. Of these pretexts is that Prophet Noah (PBUH) invoked Allah's Wrath on his people. The Holy Quran quoted him, "O my Lord! Leave not of the unbelievers, a single one on earth!" (Nuh: 26).

The author resolves that the guidance of Prophet Muhammad (PBUH) is the best of guidance. Thus, when any Prophet's guidance contradicts that of Prophet Muhammad, the latter is to be followed and given precedence. Further, Noah (PBUH) did not invoke Allah's Wrath on his people until Allah Almighty had told him that none of his people would believe other than those already did. The Word was proved true against them and they were to be overwhelmed by the Flood.

ـThe author continues discussing these pretexts calmly. He discusses the pretext that Moses (PBUH) invoked Allah's Wrath on Pharaoh and his people. The author says, "Moses (PBUH) is a Prophet of Allah and he invoked Allah's Wrath on them because he knew that they are not to believe. Who amongst us can pass the same judgment on any of the people unless those who speak for Allah unknowingly? Who amongst us can even predict how his own or other's end would be like? Say that the Unseen is only for Allah to know!".

The author further clarifies his idea saying, "We are not setting a certain juristic verdict to show the limits of what is permissible and what is not. We rather want to draw the attention of the callers who assume the highest ranks and positions due to their call, we want to draw their attention to the Guidance of their Prophet (PBUH), especially when it comes to their conduct with the people: the target of the Call."

ـBy the end of this section, the author fails not to advise each and every caller unto this great religion. The author says, "You Callers unto Allah Almighty! Be the most compassionate and sacrificing amongst people! Be the first to afford the losses and the last to demand their bounty! Do not follow your desires and inclinations and give priority to loving Allah! Know that your prayer for people's guidance is loved by and pleasing to Allah.

Know that invoking Allah's Wrath on people is never free of your desire to retaliate or have revenge. So, give what pleases Allah precedence over what you desire! Abide by the guidance of your Prophet (PBUH), for it is the best of guidance. Always treasure in your hearts and envisage the Prophetic Hadiths that goes as follows, "For Allah to guide through you one man only is better than all blessings."

Treat people with good manners

ـThen comes the fourth and last section as the logical conclusion of this chapter. After tackling loyalty to homeland, evading the reasons of clashes with one's society, dealing with these reasons wisely, and after calling upon the callers to pray for people and not invoke Allah's wrath on them; the author discusses here the importance of administering good manners on dealing with people. Religion, as described by the author, "is conduct". This saying may be underestimated by those of weak opinions and little wisdom. Yet, this notion is a prominent feature of this religion. The better the conduct is, the stronger the bonds in society and those between people become. Thus, the community gets organized and its pillars become more solid."

ـThe author then expatiates on the difference between good manners and hypocrisy. This is one of the nuances many may miss. Good manners involve complimenting people and being lenient with them. This urges man to meet people well and pick his words. As described by the author, it is "a great quality and honorable manner. The Prophet (PBUH) adopted it (complimenting people) and urged Muslims to adhere to them. In the chapter of 'manners', Al Bukhari dedicated a whole section for 'complimenting people.

ـ Good treatment of people also involves, as the writer says, "being lenient on teaching the ignorant and on forbidding the depraved from his sins . It also involves abandoning reproaching the depraved even when his sin is not that obvious. Forbidding him from committing sins should be through nice words and acts, especially if he is to be attracted to Islam." Good treatment is not confined to one category of people; it rather expands to encompass all people. Good treatment is due to the wife, friends and colleagues. If man told people about all his feelings and thoughts –even the circumstantial ones- all the time, this would lead to severed relations.

 ـAbout the importance of being charitable to people, the author writes, "To be charitable to people is one of the greatest mechanisms that extinguish the flames of animosity and fan the flames of amicability and love between people."

ـ For the readers to reap the utmost benefits of this discourse, the writer tackles the issue of hypocrisy. Because most of the time, hypocrisy is confused with good treatment. Thus, it would not be convincing to say that one is permissible while the other is not.

Therefore, it is incumbent to draw a distinction between the two notions. The writer says: "Hypocrisy is a bad trait that fathoms under its umbrella lying, backbiting, and slander. Moreover, it embraces deception and the hypocrite's betrayal of those with whom he curries favor. Ibn Hajar Al Haythamiyy considered it one of the gravest sins and it really is. It is out of hypocrisy to laud and praise a person while he is present and then backbite him and mention all his flaws and defects once he is away."

ـ In more clarified words, the writer sets the difference between hypocrisy and good treatment. He says, "Being complimentary is to be decent and prudent. It is the characteristic of great people of great enthusiasm and intact natural disposition. Hypocrisy, on the other hand, is a trait of those lacking decorum. Such people lack a strong will, have a distorted natural disposition. They followed their hearts' desires. So, they deluded others and were deluded."

ـ At the end of the chapter, the writer forgets not to advise the Muslim youth. He says, "Finally, my dear brother, nothing is left but a whisper in your ear! There is a difference between both notions. Good treatment is to give up some worldly thing in pursuit of a reform or a benefit in religion or for its sake. In this, one seeks the divine reward. As for hypocrisy, it involves compromising a religious matter in pursuit of an urgent worldly interest that brings the beneficiary nothing but losses and humiliation in people's hearts in this worldly life and in the Hereafter before the All-Knowing of the Unseen."

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