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Introduction: Understanding the Problem and the Need to Draw People In
The Islamic world is witnessing growing variation in levels of religiosity. A broad segment of people describe themselves as “non-religious” or as distant from religious settings. They may be Muslims by identity who do not observe the rituals, or they may be entirely irreligious. Drawing in the non-religious and bringing them back into the sphere of concern for religion and its values is a pressing challenge, both for religious outreach and for culture. The success of religious discourse is not measured only by the number of traditionally religious people who follow it. It is also measured by its ability to attract and win over those who stand on the margins or avoid taking part in religious activities. In this detailed article, we will discuss the roles of various groups in this task and review proposed scholarly and practical methods. We draw on the guidance of the Holy Quran and the narrations of the Ahl al-Bayt (the Prophet's household) (peace be upon them), analyse the psychological and social reasons why the non-religious turn away, and cite successful contemporary and historical examples in this field.
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A Psychological Analysis of Turning Away: Why Is the Non-Religious Person Content with His Own World?
To understand how to address the non-religious, we must ask: how does a non-religious person think? And why does he seem content with his own world of entertainment, celebrities and comedy? Several psychological and social factors explain this:
Substitute gratification: Many young people find in daily entertainment (films, video games, following celebrities on social media) an immediate emotional and intellectual gratification. In his present view, this spares him any deep existential search or any commitment to rituals that carry obligations. This entertainment material is designed to be highly enjoyable and enticing (highly stimulating). It captures his attention and raises his threshold of enjoyment, so that acts of worship and spiritual lectures look pale beside it in his eyes. It is a state of addiction to entertainment that makes religion seem dry. This explanation means that we are sometimes dealing with something resembling addiction or distraction. That calls for gradualness and patience to reprogramme his spiritual taste so that he can savour the sweetness of deeper things.
Deferring existential questions: Many people, especially the young, avoid thinking about the great questions (What is life? What comes after death?) because they are unsettling and arouse dread. So they busy themselves with daily trivialities to escape existential anxiety. Strikingly, most of those who become atheists or drift away from religion do not do so after deep inquiry. They do so after a superficial immersion in life's pleasures as a kind of distraction. The non-religious person therefore makes do with “his own world” because delving into the meaning of religion might unsettle him or make him feel a guilt he prefers to avoid. The preacher's task here is to awaken a gentle impulse of questioning without alarmism. For example, a story or a situation might indirectly remind him that this world passes away, so that he gradually begins to reflect without feeling that we are “pressuring” him into such thinking.
The influence of environment and surroundings: If a person grows up in an environment that gives top priority to material things and appearances (a consumerist society, for example), or among family and friends who give religion no weight, his subconscious will be programmed to regard religion as marginal. Social identity has a powerful influence. The non-religious person may cling to the worlds of celebrity and entertainment because they give him a modern identity in the eyes of his peers. So he thinks: “Why should I trouble myself with religious matters that my circle doesn't care about and that might push me out of their group?” This explains part of the indifference: it is loyalty to a collective identity. The remedy is to broaden that identity to include a spiritual dimension without clashing entirely with his present belonging. That means persuading him that he can be “modern and spiritual” at the same time, and that commitment to values earns him more respect and does not diminish his social integration.
Lack of trust or a negative image of religious people: Some carry negative stereotypes of “the religious person” in their minds, perhaps because of a personal experience such as being treated harshly or witnessing religious hypocrisy. This makes them recoil automatically from any religious discourse, assuming it will carry the same negative traits. He thus protects himself from potential psychological harm by staying away entirely. Our duty, then, is to correct that stereotype through conduct that runs counter to what he has experienced. If his idea is that the religious person is harsh or gloomy, let us show him the cheerful, balanced religious person. If he thinks they are hypocrites, let us be scrupulously honest and transparent with him. Over time he will be healed of this “complex of aversion”.
The search for freedom and independence: Youth in particular is marked by an overwhelming desire for freedom and for breaking restrictions. A young man may see religion as a set of commands and prohibitions that restrict his freedom, while his own world lets him do as he pleases without feeling guilty. It is the perception that religion is opposed to personal freedom. Understanding this requires us to address his need for freedom. We explain to him that religion, in its essence, frees him from enslavement to desires and addictions and gives him dignity and self-mastery, instead of leaving him enslaved to the dictates of advertisers and empty fads. We also explain that commitment can be a free and conscious choice rather than social coercion. When he realises that sound religiosity will not strip him of his personality but will refine it, he may reconsider.
In sum, the non-religious person thinks he is happy and content. Yet this contentment may be a shell concealing a void of meaning or suppressed anxiety. Our task is to awaken his fiṭra (innate disposition) gently and to show him that religion holds an inexhaustible spring of tranquillity and meaning, one that frees him from breathlessly chasing fleeting pleasures. Psychological analysis helps us see things from his perspective, so that we address him according to his understanding and his psychological needs.
A Crisis of Trust or Mere Laziness? The Motives for Aversion to Religious Scholars
A question is sometimes raised: is the turning away of the non-religious from following religious scholars and religious discourse the result of a deep crisis of trust in them, or is it mere laziness and a preference for comfort? The answer may combine both:
A crisis of trust for some: It cannot be denied that the trust of a segment of people in clerics has been shaken for various reasons. These include, for example, stories of corruption or moral hypocrisy among a few of them that were amplified by the media. Likewise, traditional preaching that does not address contemporary issues has led some to see scholars as detached from reality. These things have bred doubts about scholars' competence and sincerity among one group, especially intellectuals, so that they no longer care what scholars say in the first place. Some have even reached a negative generalisation such as: “All religious people are merchants of religion.” This is a real crisis of trust. Repairing it requires time and effort through scholars' transparency, the renewal of their discourse and their active engagement with people on the ground. It also requires the general public to be fair and not to blame the righteous for the wrongdoing of the corrupt.
Laziness and flagging resolve: On the other hand, many people are non-religious not because of any stance against scholars, but quite simply because religion requires striving against the self, and they have chosen comfort. Prayer requires waking early, or performing ablution and breaking away from distractions. Fasting involves hunger and thirst. Gatherings of learning may make one feel somewhat remiss or may demand commitment. The self naturally inclines towards ease unless high resolve awakens it. If you ask such people why they do not pray or attend a religious gathering, they may smile apologetically: “Honestly, I'm lazy,” or “Life got hold of me.” As one person put it frankly: “We don't attend religious sessions because this world has distracted us from the Hereafter, Satan has made us forget the remembrance of death, and he has made procrastination seem attractive to us.” This state is not a principled rejection of religion so much as a surrender to heedlessness and long hopes, and an immersion in life's preoccupations. Its remedy is admonition, reminding, and encouragement through the promise of eternal rest in exchange for passing hardship.
Other personal reasons: Some people's aversion may have individual causes. These include a negative psychological experience, as mentioned above, or a mistaken understanding of certain teachings that provoked aversion (like someone who thought religion oppresses women and so drew away in support of women). Another cause is love of sins and desires and an unwillingness to give them up. Each of these has a different remedy. A negative experience is healed by a positive experience. A mistaken understanding is corrected by calm, scholarly dialogue. Love of desires is remedied by gradually nurturing faith until the person finds a sweetness loftier than those pleasures.
It is therefore incorrect to generalise that all turning away stems from a lack of trust, or that it is mere laziness. It is a mixture whose proportions vary from person to person. Preachers must build trust over time through honesty, humility and beneficial work. At the same time, they must stir resolve and kindle the zeal of faith in dormant souls. Both paths matter: repairing the mental image of scholars, and awakening the extinguished resolve in hearts.
The Excuses of the Non-Religious for Not Following Religious Discourse (in Their Own Words)
To complete the picture, let us imagine a question put to a non-religious person: why don't you follow religious people on social media? And why don't you attend religious programmes? The following are some common answers that have reached me, in their own simple language, reflecting what goes through their minds:
“Honestly, religious content is boring and doesn't appeal to me”: He might say: I don't follow religious accounts because they repeat the same admonitions and advice in a traditional way, while I find other content more exciting and entertaining. In his view, religious programmes are monotonous, and preachers do not know how to address young people in their own language. This is a criticism of the style of presentation more than a rejection of the message. It means that if we renewed our style, we might win him over.
“I feel they pass judgement on me and criticise me”: Some think that attending a religious gathering means they will be attacked or criticised for their appearance or behaviour. He says: Religious people always tell me how wrong and bad I am, so why should I put myself in that position? This stems from experiences in which a non-observant person who came to a religious place was taunted, reproached or publicly blamed. The remedy is to create a culture that welcomes those who fall short, respects their privacy, and refrains from criticising them in front of others.
“I don't see any practical benefit in what they say”: He may consider that preachers talk about ideals and matters of the unseen that have nothing to do with his daily problems. He is busy looking for a job, improving his living conditions, or dealing with emotional problems… He finds religious discourse focused on the permitted and the forbidden and on the Hereafter, without direct solutions to what he faces. So he abandons it, believing it ineffective. This calls on us to reconnect our messages with people's practical reality. We might speak, from a religious perspective, about managing stress, work ethics and relationships, so that people like him feel that religion holds tangible solutions.
“The scholars themselves don't practise what they preach”: This is a sharp answer, but it exists. He cites examples of a famous shaykh who calls for asceticism while living in luxury, or a preacher on morals who behaved rudely. These are isolated incidents, yet they affect everyone's image. The solution here is not easy. It lies in multiplying righteous examples, as mentioned above, and in acknowledging mistakes when they occur to dispel the sense of hypocrisy.
“I don't like feeling guilty or getting myself down”: Some admit that they avoid religious talks because these awaken their conscience, and they feel remorse for their shortcomings, a feeling they dislike. He prefers to stay in his comfort zone where no one reminds him. It is a kind of denial to preserve immediate peace of mind. This must be handled with tact. We should not present religion as a whole as a set of “prohibitions” and accusations, but focus on the aspect of hope and divine love. We want to change how he feels about religion, from a source of reproach to a source of tranquillity.
“Religion is a private matter between me and my Lord”: This is a diplomatic answer some give to evade the question: “I believe in Allah in my own way and don't need to follow the shaykhs.” Behind it may lie a lack of conviction in the need for a religious authority or for preaching gatherings. It can be addressed by gently explaining that gathering for the remembrance of Allah has an effect beyond mere knowledge. It purifies the soul and strengthens faith when we listen and engage together. There is also no contradiction between a person's direct relationship with his Lord and benefiting from the knowledge and experience of scholars.
These are examples of excuses and justifications. Some contain merit and valid criticism that should be taken into account to reform our discourse. Others stem from misunderstanding or psychological evasion and must be handled with wisdom. When we hear such responses, the important thing is not to attack the person. We should converse with him to understand his motives more deeply and then address each doubt or excuse appropriately. Sometimes, as soon as a young man feels that his opinion is heard and that we value his point of view (even if we disagree with him), he himself will begin to reconsider his defensive positions.
The Role of the General Public in Drawing People In
Some may think that inviting the non-religious to religion is the exclusive responsibility of scholars and preachers. In reality, attracting those far from religion is a shared social responsibility. Every religious individual can convey his religion through his character and conduct. The famous hadith of Imam al-Ṣādiq (peace be upon him) affirms this:
«كونوا دعاة لنا بغير ألسنتكم»
“Be callers to us without your tongues.”
It affirms that a practical example is more powerful than sermons and admonitions. The daily conduct of Muslims, at home, at work and in the street, either brings others closer to religion or drives them away from it. The general public therefore bears the task of showing the beauty of religion and kindness in dealing with everyone, so that the non-religious person feels that religiosity is a positive addition to life and not a burden. Networks of social relationships (friends, family, colleagues) are also fertile ground for indirect influence. A non-religious person may be more affected by a loving religious friend than by the sermon of a preacher he does not know. In short, the non-religious should see in the religious community a practical example embodying the values of honesty, trustworthiness and mercy, so that these values gradually draw them in without coercion.
Religious Guidance: Verses and Narrations on Inviting Those Who Are Distant
The Quran and the Sunna have not left us without guidance on inviting the non-religious. They have provided us with clear principles:
Inviting with wisdom and fair admonition: Allah the Exalted says:
“Invite to the way of your Lord with wisdom and fair admonition.”
That is, the basis of outreach is wisdom (saying the right words at the right time in the right way) and fair admonition that touches the heart gently. This is a general Quranic directive covering the invitation of all groups, especially those who have drifted away from the atmosphere of faith.
Gentleness and mercy in dealing with people: Addressing His Prophet ﷺ, the Quran reminds him:
“It is by mercy from Allah that you were gentle with them; had you been harsh and hard-hearted, they would have dispersed from around you.”
Even the best of humankind ﷺ, had he been harsh, would have found people turning away from him. The lesson for us is that harshness and coldness repel hearts, while gentleness and empathy attract them. This is why we find the Prophet ﷺ emphasising:
«إنما بُعثتم ميسِّرين ولم تُبعثوا معسِّرين»
“You were sent only to make things easy; you were not sent to make things difficult.”
Whoever drives people away from religion is sinful, and whoever brings the good news of Allah's mercy and His religion is rewarded.
Practical example, not words: We cited earlier the hadith of Imam al-Ṣādiq (peace be upon him):
«كونوا دعاة لنا بغير ألسنتكم»
“Be callers to us without your tongues.”
In another narration from him (peace be upon him), he addresses his Shīʿa:
«معاشر الشيعة، كونوا لنا زينًا ولا تكونوا علينا شينًا؛ قولوا للناس حُسنًا، واحفظوا ألسنتكم…»
“O community of Shīʿa, be an adornment for us and do not be a disgrace upon us; speak kindly to people, and guard your tongues…”
He (peace be upon him) also said:
«رَحِمَ الله عَبداً حبَّبَنا إلى الناسِ ولم يُبَغّضنا إليهم، أما والله لو يَرْوُونَ محاسنَ كلامِنا لكانوا به أعَزّ…»
“May Allah have mercy on a servant who makes us beloved to people and does not make us hateful to them. By Allah, were they to relate the beauties of our words, they would be more honoured by them…”
These narrations affirm that good conduct and virtuous character are the best advertisement for religion, and that the religious person should be an adornment for the school of the Ahl al-Bayt, not a cause of driving people away from it. Among the applications of this is what has been narrated:
«رحم الله عبدًا استجرّ مودّة الناس إلى نفسه وإلينا بأن يُظهر لهم ما يعرفون، ويَكُفّ عنهم ما يُنكرون»
“May Allah have mercy on a servant who draws people's affection to himself and to us by showing them what they recognise and withholding from them what they would reject.”
That is, address people with what they understand and feel at ease with, and avoid what would seem strange to them at first glance. This is a profound educational method: build bridges and do not tear them down by insisting, all at once, on what the listener's mind or culture cannot accept.
No compulsion, and respect for autonomy: The Quran states:
﴿لا إِكْراهَ فِي الدِّينِ﴾
“There is no compulsion in religion.”
No one is to be forced into faith by force or social pressure. True faith springs from the heart's conviction. For this reason, all the texts on enjoining good and forbidding wrong make wise method a condition, and require that one not cause a greater wrong than the wrong one seeks to change.
These texts, and many others, chart a road map for outreach: gentleness without weakness, firmness without violence, wisdom without belittling people's minds, and patience without weariness. These are principles we should keep in mind as we address those whose connection with their Creator has weakened.
Imam Khamenei's View on Drawing In the Non-Religious
Imam Sayyid Ali Khamenei (may Allah preserve him) has offered important guidance in this area, as a leader with a renewing vision of religious outreach:
The principle of maximum attraction and minimum repulsion: Imam Khamenei stresses the policy of “maximum attraction and minimum repulsion (exclusion)”. He calls for widening the circle of the Revolution and of Islam to embrace a range of currents, and for avoiding expelling anyone from this circle merely because of partial differences of opinion or style. He says: “Form a broad front of the Revolution and draw people in; do not exclude anyone. A mere difference of taste or of judgement on an issue does not justify expulsion.” Even someone weak in commitment, or with “half a faith” as he puts it, should be embraced rather than driven away. His Eminence affirms: “Beware lest, through your conduct and behaviour, you cause someone whose faith is half-formed to cut himself off from faith entirely. On the contrary, win over those who are halfway along the road and bring them closer.” This broad outlook means not rushing to judge people and exclude them, but being patient with their gradual growth in faith.
Distinguishing between the open enemy and errant children: The Imam distinguishes between those who openly oppose religion and ordinary people who may have shortcomings or make mistakes. In essence, he says: draw in everyone who can be drawn in. Even someone who is not revolutionary (or not religious at all) can be attracted if he is not obstinate. As for one who is obstinate, hostile and lying in wait, that is another matter. This distinction is important so that we do not place everyone who is distant from religion in the category of “enemies” and treat them coldly. Rather, we treat many of them as children of a community who need to be embraced.
Trust in the innate disposition of young people and their pure hearts: In one of his speeches, Imam Khamenei noted that even young people who “are not very religious have pure and sincere hearts because of their youth… they are like clear mirrors that draw in the light of divine guidance.” This optimistic view affirms that a non-religious person today may become a sincerely religious person tomorrow if he finds someone to take him by the hand. Accordingly, he advises religious people themselves to be good examples among their peers and in their surroundings, so that they “illuminate others with the light of their guidance”. A young man who sees a religious friend who is also successful in his studies or work and of beloved character will certainly be influenced by him.
Not despairing of guidance: The Imam emphasises fighting despair and pessimism. Those who invite to religion should not exclude anyone from the hope of guidance, nor paint a bleak picture of people's distance from it. Rather, they should continue working tirelessly with enthusiasm and hope. He has explained that when souls are imbued with love of the truth, they will ultimately be drawn to it. All we must do is convey the truth in an appealing and convincing manner.
The essence of Imam Khamenei's position is this: spare no effort in drawing everyone in, open the doors of religion wide to every seeker of meaning, and avoid anything that needlessly drives people away. This is a philosophy of outreach that has proven largely successful in Iran. There we see a segment of young people who are outwardly non-observant yet hold respect for the values of the Revolution because of this inclusive approach.
Role Models and Successful Examples in Attracting the Non-Religious
Our history and our present abound with figures who managed to win the hearts of those far from religion through their character and distinctive conduct. Among these shining examples:
Influential Contemporary Figures
Imam Sayyid Ali Khamenei: In addition to being a marjaʿ (source of religious emulation) and a political leader, he has a spiritual and fatherly personality that has led many people who are not religiously observant, in Iran and beyond, to hold love and admiration for him. They see in him a model of justice, asceticism and humility. His stances in support of the oppressed and his rejection of foreign domination have earned him the respect of secular segments who see in him a voice of truth. Some even say that the secret of people's love for him is that he addresses their hearts before their minds and treats everyone as his children. These qualities have led a group of non-religious people to reconsider their view of religious scholars in general.
The martyr Sayyid Hassan Nasrallah: The leader of the Lebanese resistance is a charismatic figure who enjoys the love and respect of many Christians and secularists in Lebanon and the Arab world. His transparency and honesty, to the point that his word became known as truthful, together with his humility (despite his political power), made him close to people of every persuasion. Many who do not frequent the mosque and do not observe the essentials of religious law nonetheless listen to Sayyid Hassan Nasrallah's speeches for their depth, sincerity and engagement with real issues. He is an example of how credibility and sincere patriotic feeling attract souls regardless of religious background.
Imam Musa al-Sadr: A religious scholar and social leader in the 1960s and 1970s, he was distinguished by a unique capacity for dialogue with all currents. “He was not a traditional cleric.” He opened up to leftists, cultural elites and even Christian clergy, establishing an approach of coexistence and joint action. He managed to restore a religious identity to young Shīʿa who had joined leftist and secular parties, by persuading them that Islam stands with the deprived and achieves the justice they seek. Many who had not been religious began attending his gatherings and were moved by speeches that were at once rational and emotional. He thus became a symbol of national unity, loved by religious and non-religious alike. One thinker even said: “He was the one who consolidated belief and revived religion at a time when communism and atheism were gnawing at our society.”
Examples from the Lives of Martyrs
The martyr Ebrahim Hadi: An Iranian young man who was martyred in the 1980s (during the Iran–Iraq War). His body was never found, so he was given the title “the martyr with an unknown grave”. Books on his life (such as Salam bar Ebrahim, “Peace Be upon Ebrahim”) relate that he had a strong athletic spirit and physique and a special personal charisma. Ebrahim used his popularity in the neighbourhood to draw his companions first into sporting activities, and then gradually connected them with religious gatherings. He was known for being good company. He joked and laughed and never shamed anyone for religious shortcomings, but took him gently by the hand until he became a regular at the mosque. One of his friends, who had been entirely distant from religion, became a committed young man thanks to him, because he was moved by Ebrahim's sincere love for him. Through this method, breaking the psychological barrier through a beloved activity (sport) and then gradually connecting the young man with an atmosphere of faith, Ebrahim Hadi offered a successful model of the indirect preacher. Today, decades later, his life has become a source of inspiration for Iranian youth (even the non-religious among them), for the chivalry and nobility it carries, free of hollow religious fanaticism.
Sayyid Morteza Avini: A martyr known as “the master of the martyrs of the pen”, he was an Iranian thinker and artist. In his youth, Morteza Avini was distant from the religious atmosphere, absorbed in studying architecture and the arts, and perhaps influenced by modernist ideas. [CHECK: هندسة may mean engineering or architecture; Avini studied architecture] But with the victory of the Islamic Revolution and his involvement in documenting the war fronts, he was captivated by the deep faith and valour of the religious fighters. He gradually became a person of intense faith and devoted his pen and his camera to conveying that spirituality to the general public. His documentary series Revayat-e Fath (“The Chronicle of Victory”) was an example of profound artistic discourse that moved even those who were not observant, because it linked national feeling with religious values in a transparent way. His later mystical and philosophical writings also attracted readers among educated youth who may have shied away from reading the books of traditional scholars. Avini thus represents a bridge between educated modernist minds and the experience of revolutionary faith. This is why even some secularists in Iran express respect for him as a unique cultural phenomenon.
These examples and others show that sincerity, devotion and addressing human innate nature are the common elements in these figures' success in drawing everyone in. They used neither coercion nor ridicule. Instead, they offered a living model of the noble character to which religion calls. People by nature incline towards those who love them and serve them sincerely, and they listen to those who unite word with deed.
Shortcomings of Religious Discourse in Attracting the Non-Religious
Despite the authenticity of this religious guidance, contemporary religious discourse sometimes suffers from shortcomings and flaws that leave many scholars and preachers unable to attract the non-religious. Among the most prominent of these shortcomings:
A dry, traditional preaching style: Some preachers still rely on dull, traditional language or on heavy intimidation and threats, thinking this enough to guide hearts. But in today's reality, people's tastes and the ways they receive information have changed. A preacher who repeats the same words heard for decades, without connecting them to the reality of young people and their contemporary challenges, will quickly lose the attention of the non-religious.
A lack of effective communication with people: Some young people complain that certain scholars “don't try to communicate with people, and you feel that they alone know religion and everyone else is ignorant, on top of their excessive frowning.” This criticism reflects a gap between some religious people and the rest of society. The absence of a smile, the rarity of dialogue and a condescending view of the listener all repel the non-observant young person. The scholar, preacher or orator is supposed to be cheerful and close to people, to listen more than he speaks, and to converse as a brother, not as an aloof teacher.
Focusing on appearances rather than substance: In people's eyes, religiosity is often reduced to outward forms (such as dress or certain phrases), without bringing out the spiritual and moral depth of religion. When the non-religious person sees nothing in religious discourse but husks and disputes over minor details, and rarely hears it address his life problems and anxious psyche from a religious standpoint, he will regard religion as something separate from his reality. This is a failure to present the comprehensive picture of Islam as an integrated way of life.
Weak use of modern media: We have mentioned the importance of media, yet digital religious content remains less attractive than the entertainment content flooding social media. Many traditional scholars have not kept pace with modern techniques for conveying the message. They have made do with pulpits or long lessons (broadcast or not), while young people have turned to fast digital platforms and content tailored to them. This technical and knowledge gap must be closed by training preachers in digital communication skills and in creating content that attracts minds and hearts.
The absence of influential living role models: A non-religious young person may not be much affected by a lecture about the Companions or the Imams if he cannot connect it to a tangible reality. When his community lacks a religious scholar who embodies the qualities of a role model (such as humility, simple living and engagement with people's concerns), a negative stereotype of scholars takes root in his mind. Unfortunately, any negative behaviour or mistakes by people associated with the religious current, however few, are generalised and serve to justify many non-religious people's turning away from religious people.
These are some of the shortcomings, and recognising them is the first step towards a remedy. Scholars and students of the religious sciences must begin with self-criticism to improve their style and discourse, and not lay all the blame on the other side (that is, the non-religious). As Imam Khamenei said recently: “It is not right to attribute people's lack of attraction to the weakness of their religion; people's beliefs have never weakened.” In other words, if people are not drawn to religious discourse, the problem may lie in our method, not in the substance of their faith.
Scholarly and Practical Methods for Attracting the Non-Religious
Good intentions are not enough unless they are translated into well-considered methods that take into account the mentality and interests of the non-religious. The following are some proposed scholarly and practical methods:
Building bridges of trust and friendship: The first step is to win trust through personal contact. We read in the life of the martyr Ebrahim Hadi, an athletic young man, that he succeeded in attracting young people far from religion through his friendly manner. He “would befriend youths who had no religious appearance and no interest in religious matters, then draw them into sport and gradually take them to the mosque.” This strategy of drawing them in through a shared worldly interest (such as sport or a particular hobby) has proven effective. It breaks down psychological barriers and makes the transition to talking about religion smooth.
Using a method of gradualness and wisdom: It is a mistake to demand that a non-religious person commit immediately to all the rituals. Rather, one should proceed with him step by step. For example, he can be encouraged at first towards a moral virtue or a simple habit of worship. Gradualness is a prophetic practice in outreach. The Prophet (peace be upon him and his family) sent Muʿādh ibn Jabal to Yemen, saying:
«يسِّرا ولا تعسِّرا، وبشِّرا ولا تنفِّرا»
“Make things easy and do not make them difficult; give glad tidings and do not drive people away.” [CHECK: the Arabic is in the dual, addressing two people, while the text names only Muʿādh]
This prophetic guidance sets out a clear method: keep things easy and manageable at the start, do not confront people with complexities from the first moment, and bring out the merciful aspects and glad tidings of religion rather than dwelling on warnings and intimidation.
Discourse centred on their interests and values: Many non-religious people care about real-world issues (such as social justice, human dignity and human rights). It is effective to link these values to religion and to show how religious teachings support them. For example, highlighting Islam's role in supporting the oppressed and feeding the poor will break the stereotype, held by some, that religion is concerned only with rituals. This is what Imam Musa al-Sadr did in Lebanon. He addressed leftists and secularists in the language of social justice and the lifting of deprivation, and led the “Movement of the Deprived”, which brought together diverse currents under the umbrella of human values drawn from religion. Adapting the content of outreach so that it intersects with the priorities of its audience is therefore key to winning their interest.
Employing modern technologies and attractive media: The non-religious, like everyone else, live in the age of digital media and social networks. Religious content must therefore be presented on these platforms in a professional, visually and intellectually attractive way. Moving short videos, inspiring real-life stories and smart digital awareness campaigns can reach them where they spend their time. Care should be taken that the discourse is youthful and its language contemporary, without affectation.
Practical kindness and community service: Humanitarian work and social services carried out in the name of religion have a great effect in breaking down barriers. When the non-religious person sees sincere efforts by religious people to clean a neighbourhood, run a free medical campaign or relieve disaster victims, without regard to the identity of the beneficiary, he grasps the practical, merciful side of religion. This silent invitation may awaken respect and appreciation in his heart and pave the way for accepting the spoken invitation later. It has been narrated from the Imams (peace be upon them) that they said:
«ارحموا من في الأرض يرحمكم من في السماء»
“Show mercy to those on earth, and the One in heaven will show mercy to you.” [CHECK: this saying is commonly attributed to the Prophet; source attributes it to the Imams]
Showing mercy to people and caring for their interests is among the most effective methods of outreach.
Avoiding aggressive argument and respecting freedom of conviction: It is essential to adopt refined dialogue rather than sharp polemical debates. The non-religious person is often sensitive to any attempt to coerce him intellectually or to insult his convictions, even if they are mistaken. Respecting the freedom of choice that Allah has granted human beings is an important principle, as in His words:
﴿لَا إِكْرَاهَ فِي الدِّينِ﴾
“There is no compulsion in religion.”
Calm persuasion and answering questions and doubts with an open heart are more acceptable to their souls than any approach marked by arrogance or attack.
In short, a scholarly method of outreach rests on getting to know the other person and understanding his psychology, then addressing him in a way that suits him, and being patient with the stages of his growth in faith, step by step.
Recommended Psychological Methods for Attracting the Non-Religious
Success in addressing those who turn away from religion requires a deep understanding of psychology and persuasion. The following are some useful psychological methods:
Making them feel unconditional acceptance: Every human being needs to be accepted and respected as a human being before anything else. The non-religious person may expect the religious person to shun him or judge him immediately. These expectations must therefore be broken by showing that we accept him as a person, even if we reject some of his behaviour. When he feels that we love him and care about him for his own sake, he will open his heart to us. This does not mean approving of what he does. It means distinguishing between the person and his error. Unconditional acceptance is a cornerstone of modern schools of psychotherapy for engaging the other person in change. So it is in outreach: no one will change unless he feels safe with you.
Active listening and empathy: The non-religious person often carries negative perceptions or experiences that pushed him away from religion. One of the most important things we can do is listen to him with empathy. Instead of greeting him with a barrage of advice, we give him space to express what is inside him. He may recount a bad experience with a religious person, or doubts that have perplexed him and for which he has found no answer. We must acknowledge his feelings (“I understand how you feel…”) and make him feel that his concerns are understandable and are not evidence of malice or ignorance on his part. This reduces his resistance and lays the foundation for a relationship of trust.
Using the principle of reciprocity: In social psychology, a person tends to respond in kind to those who are courteous and kind to him. If we show respect and appreciation to the non-religious person, he will feel moved to respect what we represent (that is, religion). If we do him a favour, the image of the religious person will be associated in his mind with positivity, and he may feel a “moral debt” that he wishes to repay by listening. The Exalted says:
“Repel [evil] with what is best; then the one between whom and you there is enmity will be as though he were a devoted friend.”
That is, treat even someone who dislikes you with kindness, and the law of innate nature will soften his heart towards you.
Avoiding direct argumentative confrontation: When a person feels his beliefs are under attack, he tends to adopt a defensive stance and perhaps become obstinate. It is therefore wise to avoid direct confrontation over points of disagreement, at least at the beginning. Instead, matters can be put forward as a “point of view” or a “personal experience”, or through a symbolic story, leaving him to draw the lesson himself without placing him in the category of “you are wrong”. This Socratic method makes him feel independent in determining the truth.
Providing social support and belonging: Sometimes the psychological motive for leaving religious settings is the search for belonging to fun-loving groups that care little for limits. Here we can work to create religious youth settings and activities full of warmth and permissible fun, so that such young people feel that religiosity does not mean isolation or losing friends. On the contrary, there is a warm community they can belong to. The hold that bad company has over a young man is a key point: if we can integrate him into good, loving company, we will have won half the psychological battle.
Strengthening intrinsic motivation: The highest goal is for a personal motivation to draw closer to Allah to spring up within the non-religious person. Everything above paves the way for this. Methods of encouragement can also be used, such as making him feel he is progressing if he commits to even a small thing (“It's wonderful that you've started attending Friday prayers! That's a big step”). Encouragement may be moral, through praise, or even a symbolic reward if appropriate (as some preachers do with children and young people in competitions). But most important is to plant, little by little, a sense of inner contentment and the sweetness of faith. Once he has tasted this feeling, he will not leave it.
Drawing on an understanding of the human psyche is not deception; it is an aid to achieving a noble goal. The prophets used methods of outreach that accord with human innate nature, and we need this psychological wisdom today more than ever.
Simplifying or Deepening Religious Discourse for the Non-Religious?
One important question is whether we should address the non-religious with a superficially simplified religious discourse, or dive with them into intellectual depth. The answer depends on the listener's condition, level of awareness and interest:
Simplifying the fundamentals without trivialising: The non-religious person often lacks much basic religious knowledge or holds distorted ideas. It is a mistake to address him from the outset with contested details or specialised terminology. What is needed is to simplify the message of religion into moral and human principles that the common mind understands: for example, speaking about mercy, mutual solidarity and the purpose of life in an accessible way. The Messenger ﷺ took account of his listeners' levels. When a Bedouin came asking about religion, he answered him in a few words about the five daily prayers and fasting and did not burden him. Simplification here means reaching the core of the message without complication. It must, however, stay clear of superficiality or distortion of meanings; we simply make them accessible to all.
Going deep when there is readiness: On the other hand, some non-religious people turned away from religion because what was presented to them was superficial or traditional and did not satisfy their intellectual hunger. This group needs a deeper discourse that presents the rational philosophy of religion, answers questions of existence and the dilemmas of the age, and shows the refined intellectual dimension of Islam. Educated university youth, for instance, may not be convinced by mere encouragement through Paradise and warning through Hell. They want to understand why we believe, what Islam has contributed to civilisation, and how it responds to the doubts raised by atheism. Here we should not hesitate to present deep arguments (such as the inimitability of the Quran, the comparison of ideologies and fiqh al-maqāṣid (jurisprudence of the higher objectives of the law)…), but in relatively simple, comparative language that holds his attention.
Progressing from the simple to the deep: Perhaps the best method is to begin with simple, attractive fundamentals to draw the person in. Once he is at ease with us and his ears and heart have opened, we move gradually to deeper levels according to his capacity. We neither remain at husks that do not satisfy him nor leap into depths that drown him. For example, consider a young man with a strong sense of justice who doubts the existence of God. One can begin by talking about the phenomenon of injustice in the world and how religions have dealt with it, then gradually introduce the concept of divine justice, and from there move on to demonstrating the Creator's wisdom. This is a gradual scenario that combines simplicity at the start with depth at the end.
In short, there is no single option suitable for every situation; the criterion is the person's condition and his progression in knowledge. What matters is to invite him in a way that neither bores him with superficiality nor repels him with intellectual weight before its time.
Conclusion: Towards Embracing Everyone
In conclusion, it is clear that drawing in the non-religious is neither an impossible task nor a quick journey. It is a long path of building trust and mutual understanding. It requires preachers and scholars to develop their tools and discourse. It also requires religious people in general to display the highest standards of character and good conduct, so that they themselves become the embodied invitation. It also demands patience and perseverance, for guidance is in Allah's hands and comes when hearts are ready; our only duty is to convey the message beautifully and continuously.
The ideal society is not one free of non-religious people. It is one that does not abandon the non-religious, but regards them as its own family and gently strives for their guidance and well-being. Every person who is far today may be near tomorrow. So let us sow seeds of love and persuasion in every heart, and let us sincerely ask Allah for guidance for ourselves and for them. Perhaps someone we draw in will one day become one of the leaders of outreach and among the best of the religious. Throughout history we have seen lessons in how people were transformed when a tender hand was there to take them by the hand. We ask Allah to make us all guides who are themselves rightly guided, to deepen faith in hearts, and to illuminate minds with the light of certainty.
Sources and references:
The Holy Quran, Surat al-Nahl 16:125 (inviting to the way of Allah with wisdom and fair admonition).
The Holy Quran, Surat Al ʿImran 3:159 (the effect of gentleness in gathering people around the invitation).
The prophetic method of outreach: the Prophet's ﷺ instruction to Muʿādh,
«يسّر ولا تعسّر وبشّر ولا تنفّر»
“Make things easy and do not make them difficult; give glad tidings and do not drive people away.”
It shows the method of ease and encouragement in addressing those who are invited.
The hadith of Imam al-Ṣādiq (peace be upon him):
«كونوا دعاة لنا بغير ألسنتكم»
“Be callers to us without your tongues.”
And his other hadith:
«معاشر الشيعة كونوا لنا زينًا ولا تكونوا علينا شينًا…»
“O community of Shīʿa, be an adornment for us and do not be a disgrace upon us…”
These affirm the role of the practical example in outreach.
Narrations of the Imams of the Ahl al-Bayt urging people to be drawn to religion gently, including:
«رَحِمَ الله عَبداً حبَّبَنا إلى الناسِ ولم يُبَغّضنا إليهم، أما والله لو يَرْوُونَ محاسنَ كلامِنا لكانوا به أعَزّ…»
“May Allah have mercy on a servant who makes us beloved to people and does not make us hateful to them. By Allah, were they to relate the beauties of our words, they would be more honoured by them…”
And the narration:
«رحم الله عبدًا استجرّ مودّة الناس إلى نفسه وإلينا بأن يُظهر لهم ما يعرفون، ويَكُفّ عنهم ما يُنكرون»
“May Allah have mercy on a servant who draws people's affection to himself and to us by showing them what they recognise and withholding from them what they would reject.”
The experience of Imam Musa al-Sadr in Lebanon in the 1960s and 1970s, and how, through his social and religious movement, he was able to embrace even leftists and reconnect them with their religious identity.
Imam Khamenei's guidance on the policy of maximum attraction and minimum exclusion, as in his words: “Widen the front of the Revolution and draw people in; do not expel anyone merely because of a minor difference,” and his words addressing officials: “Do not let your conduct cause those of weak faith to cut themselves off; rather, attract those who are halfway along the road.” Also his praise for the pure hearts of young people, however little commitment they may outwardly show.
The life of the martyr Ebrahim Hadi and his efforts to draw his young companions to religion through sport and good companionship. His companions testified that he “would befriend those who had no religious appearance and gradually draw them to the mosque and the hayʾats (religious mourning associations).”
A Tasnim article on the martyr Ebrahim Hadi and how he has become a symbol that attracts young people today through what he represents of gallantry and sincerity.
Complaints by some young people on social media about the style of certain preachers, such as one person's remark: “Some shaykhs don't communicate with people, and you see them thinking that they alone are right and everyone else is ignorant, plus their constant scowling,” which highlights the need to change the approach.
A contribution in an online forum explaining why people turn away: “because this world has distracted us from the Hereafter… and Satan has made procrastination seem attractive to us.” This is a candid statement from a young man explaining the motive of worldly laziness in abandoning gatherings of remembrance.
Studies in the psychology of religious outreach and persuasion (implicit in our analysis) on the importance of acceptance and empathy, the needs for belonging, and intrinsic motivation, which are supported by the practical reality of modern outreach experiences.
All these sources affirm a single conclusion: drawing hearts to the light of faith requires wisdom in speech, mercy in action and patience along the way. We ask Allah to grant us success in this.
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