Is the individual Muslim taught how to call others to Islam, or is it a gift?

The questioner : Well, my lord, the truth is we have been discussing this, and we are repeating it, but for those who leave this matter, meaning that everyone applies this understanding, and thus it may lead to a type of... we were discussing in the car that we are now exposed to meeting a very large group of young Muslims. This young Muslim has drawn a set of ideas and cultures from his background and past.

The Shaykh : It is a loaf of bread under your foot, O Abu. Is it a paper? Yes.

The questioner : But this youth, the truth is, is sincere in faith and is at the beginning of the path. Well, we gather, and this stage truly requires that you really...

The Shaykh : What Allah willed.

The questioner : ...restrict yourself from the people who mean to seek Allah the Exalted, but these people have been tutored. For example, I am from the group that I used to frequent. I used to visit Fadhil Abbas, I used to visit Al-Kadhab, and there was no man who was called a scholar that I did not frequent. So, Allah the Exalted, in the end, provided for me, by sheer chance, that I visit Shaykh Nasser and frequent him.

The Shaykh : May Allah make you eloquent in it.

The questioner : The problem. If it is a problem. That those who frequent such-and-such a Shaykh. On Fadhil. Let us take names. And it is not a request for aid. They truly believe. And he believes so too. And that they are right. They deny. Meaning, we focus on some things regarding them. And they deny much to us. I am describing. We invalidate a common ground between us. Now, the question I raise in detachment so that I reach the truth and do not defend it, and although I have formed a conviction within myself. That you mentioned once that it should not be said on any occasion that if you find a man drinking and wearing a gold ring, meaning, brother, it is not his time now. To what extent is this matter, or this door, or this rule left to us as individuals, that every person acts in his environment, or in his society, or in his family from this standpoint. Knowing that the person may not be on a journey and may misunderstand, and thus we sacrifice in matters that are not an issue, perhaps matters that are creed, or important matters, or something of this sort.

The Shaykh : This is the truth, you are asking. About the same point that I said does not exist in the bellies of the books, meaning regarding fiqh (Islamic jurisprudence). This cannot be given to a person and taught by rote. This grows from knowledge and fiqh, and is never taught by rote. But what I can say is that any individual among the Muslims, whatever his level of religious culture, if he knows. A matter based on a verse or a hadith, then his obligation is to clarify it. This is the starting point. Then comes the other point, which is included in the saying of Allah the Exalted . This other point, if it can be expressed, is not knowledge acquired like the first matter. The first matter is established in the mind: what is it? The knowledge of this matter is from the Book of Allah and from the hadith of the Messenger of Allah (peace and blessings be upon him). This can be acquired. But the other point. The excellence of conveying, conveying the call, this is not an acquisition, but it is a gift. November.
Therefore, the truth is, your question is very important, and from its importance, there is no way to answer it, because these matters relate, as we said, to the culture of the person. And I know that not every scholar also has the culture that falls under the first point. We must assume that he was given the other point. This is not necessary for us to assume at all, because this is truly talents and gifts from Allah the Exalted, from the door of . I know a noble man.
We met him at the Islamic University, and he was a teacher. And a scholar who reminds me of what we read in the biography of Ibn Taymiyyah. What came in the biography of Ibn Taymiyyah is that Ibn Taymiyyah’s Qur'an was with him as if it were open before him, taking from it what he wishes according to the occasions, and leaving from it what he wishes. This man said, Allah said such-and-such, and Allah said such-and-such, and the Messenger of Allah (peace and blessings be upon him) said such-and-such, and Abu Hanifah said such-and-such. All of it from what? From his memory and recollection. So I say, Glory be to Allah, Glory be to the Giver, the Bestower. The punctuation.
It is the same, but from another aspect, Glory be to Allah, meaning the perfection of Allah the Exalted. In one of the lectures, a simple student interrupts him and responds to him, and the truth is with the Shaykh. But he does not have the ability for discussion and argumentation. Despite all this. My city, my sleep. Shinqit. Not the author of the tafsir, what is his name? Al-Udwa al-Bayan. It is this. Meaning, the interruption. But this time they referred to it in a question on London Radio. And to you. So he was asked who is the most knowledgeable in tafsir and hadith, and it was said about him that he is for the Qur'an, and you are for the hadith. But this is a testimony that is not accepted. No problem. We are talking about the same man. I do not know. The point is that he is truly, as was said about him, I testify to this. But look, how he does not have a launch in the back-and-forth, although he is an ocean in knowledge. These talents are among these talents. The issue of the style of da'wah (calling others to Islam).