Is it true that a caller to Islam must not be strict in matters of the Sunnah and must avoid things that stir up fitnah (trial, discord or temptation)?

Eid Abbasi : It is said that a caller to Islam must not be strict in matters of the Sunnah, and that he should avoid as much as possible the things that stir up...

The Shaykh : What is the first thing? Does it contradict?

Eid Abbasi : It is said that a caller to Islam must not be strict in matters of the Sunnah, and that he must have a policy that is somewhat distant from the Sunnah. Is this correct and beneficial in matters of da'wah (calling others to Islam)? If so, is it permissible for us to follow it? And how do we reconcile it with the Sunnah?

The Shaykh : And between?

The questioner : Concern for the Sunnah means.

The Shaykh : The truth is that the Sunnah, especially in its general meaning, is not permissible for a Muslim to turn away from, even temporarily. A Muslim, especially if he says or it is said about him that he is a caller, must call to Islam, to Islam in its entirety without division, and explain to people everything related to Islam. But the matter is as it was said:
"If you seek knowledge, it is much
And life is too short to acquire it
So prioritize the most important, then the next most important."
The caller should focus on calling to the most important thing, then the next, and so on. But if in a certain occasion a sin becomes apparent from some people that contradicts the Shari'ah (Islamic sacred law) in some rulings that are not from the fundamentals of the Shari'ah, but the time is a time of clarification and a time of enjoining good and forbidding evil, then it is not permissible for him to conceal it in the name of policy. Rather, he calls to the Sunnah that he knows in that occasion. But as Allah (Mighty and Majestic) said: , Allah (Mighty and Majestic) did not say "call to one thing and leave another," but He commanded calling with wisdom, good exhortation, and that which is best.
For example, if there is a person praying in a mosque, and he sees next to him a young man in the prime of his life praying while wearing a gold ring, some people might see in the policy of da'wah (calling others to Islam) that he should remain silent and not advise this worshipper regarding this contradiction. This is from the Shari'ah policy. When should he advise him, I wonder, when he might miss him and not see him again? Therefore, the issue and the scenarios multiply and repeat, especially from the person, as I said at the beginning of the answer: if he has appointed himself to call to Islam, it is not permissible for him to call to some of Islam and leave the rest. But he must focus on the most important, then the most important; this is necessary. But he sees a wrong and remains silent about it for a day, two days, three, four, a month, two months, claiming that this is from the policy of da'wah. The matter was not so in the time of the Messenger (peace and blessings be upon him), nor in the time of the righteous Salaf (the earliest generations). Rather, the rule in that is from two aspects: in terms of style, you have heard the previous verse, and in terms of the generality of the command, it is comprehensive of everything. Because there are many texts, and the most famous of them is what is known to us all: .
He sees a wrong that he cannot change with his hand, so he descends to the second level; he changes that wrong with his tongue with that which is best, as in the previous verse. If he cannot, then with his heart, and that is the weakest of faith. It did not say: "If the wisdom of da'wah or the policy of da'wah requires you to remain silent." No, it said: "If you can." As long as you are able to change the wrong, whatever it is, as long as it is, as mentioned in the question, contrary to the Sunnah, it is upon us to clarify. Then .
The reality is that the problem is not a problem of dividing Islam into two parts: a part we call to immediately, and another part we call to later or do not call to at all. Especially since there is no book written explaining the Islam that we must call to immediately and the Islam that we must call to later or not call to at all, claiming that this is what the policy of da'wah requires. There is no such book, and it is not possible for such a book to exist. So, where does the one who claims and wants to divide Islam into two parts get this division from? A part we call to directly, and a part we postpone or delay? What is his evidence for it? This, in reality, should be from the greatest of the Muslim scholars until he might be permitted this division. Where are these people? We know that those who undertake da'wah do not know of Islam except a little, and then they themselves contradict this rule.
I say it frankly: those who theoretically call for dividing Islam into two parts, an important part that is started with, and another that is not occupied with; we know that these people call for matters that may not be from Islam at all, let alone from the Islam that is of the first important part. And we have spoken about this much and much; therefore, we limit ourselves to this, and this amount is sufficient, and praise be to Allah, Lord of the worlds.