The Shaykh’s explanation of the correct method of da'wah to establish a sound scientific methodology.

The questioner : Shaykh, what is your opinion? Please give us some general advice...

The Shaykh : I mean, what do you mean?

Another questioner : General advice that you give us, and then questions. Advice regarding establishing, for example, da'wah in Idlib, and how to establish this da'wah with a sound scientific methodology. I mean, advice on how to call to the establishment of a sound scientific methodology in Idlib?
Al-Albani : Yes, by Allah, this

The questioner:....The Shaykh: ... must, above all, be studied by our brothers who are eager to follow the Book and the Sunnah with a precise scientific study that includes awareness and correct understanding, and with caution in not adopting the personal opinions of those who see themselves as having become students of this noble knowledge. In addition to this—and it is the study of this knowledge—it is obligatory for every student to be eager to act upon what he has learned, so that his knowledge does not become a proof against him on one hand, and so that Allah (Blessed and Exalted is He) benefits people with his knowledge.
Then it should be noted that there is a third matter in this: if we want to call people to the guidance and light that Allah has bestowed upon us, we must be gentle with them and not be harsh with them, and we must not appear before them as if we are distinguished from them by this knowledge. We must consider all the people we see who are far from the guidance of the Messenger (peace and blessings be upon him) as patients. There is no doubt that spiritual illness is more severe and more harmful to its owner than physical, bodily illness. And if it is required of the physical doctor to be gentle with the patient, to the point that many of them say that some patients are cured merely by hearing kind words from their doctor, then it is even more necessary and more fitting that the student of knowledge who takes charge of guiding people and leading them to follow the Sunnah and follow what our righteous predecessors (may Allah be pleased with them) were upon should be gentle in his da'wah and kind in his treatment of them.
And if the Prophet (peace and blessings be upon him) rebuked the Lady Aisha (may Allah be pleased with her) when she was harsh in returning the greeting to that Jew who entered upon the Prophet (peace and blessings be upon him) and twisted his tongue in the greeting, saying: "As-sam 'alaykum" (Death be upon you). His greeting was not clear that it was the greeting of the Muslims, nor was it clear that it was a curse upon the Master of the Messengers with death, which is "as-sam" (poison/death); so he did not pronounce it clearly and explicitly. Of course, he did not dare to address the Messenger (peace be upon him), while the state was under his authority at that time, by saying: "As-sam 'alayk" (Death be upon you), meaning death. But also, because of the malice, hatred, and disbelief in the Prophet (peace and blessings be upon him) in his heart, he did not utter the greeting, which is a name, to cast upon him (peace and blessings be upon him) the greeting, which is one of the names of Allah (Mighty and Majestic), as came in the authentic hadith. Rather, he mumbled it and distorted it, saying: "As-sam 'alaykum." And it is self-evident that this would not be hidden from the Prophet (peace and blessings be upon him). So he returned the greeting briefly and with extreme brevity by saying: As for the Lady Aisha, who was behind the screen, she barely heard this twisting of the greeting by that Jew before she flew into a rage and said: "And upon you be death, the curse, and the anger, brothers of the apes and the swine." When the Jew left, he (peace be upon him) said to her: She said: O Messenger of Allah, did you not hear what he said? He said to her: And here is the point: And if this is what the Messenger (peace be upon him) said to the one who addressed the Jew with that harsh tone, and she was the Lady Aisha, and she had the right to do so because she understood from the Jew that he was cursing the Prophet (peace and blessings be upon him) with death; then what should be our position with our brothers who share with us at least the two testimonies of faith? There is no doubt that we must be gentle with them and not be harsh with them.
For this reason, it was part of the advice of the Prophet (peace and blessings be upon him) to Mu'adh ibn Jabal and Abu Musa al-Ash'ari (may Allah be pleased with them both) that when he (peace be upon him) sent them as da'iyah (callers) to Yemen, he said to them: So all of this and that is what makes us alert to be tolerant and easygoing with people in our da'wah. And as I often say on such an occasion:
Our da'wah, and praise be to Allah, is the da'wah of the truth, and people are heedless of the truth. And the word of truth is, by nature, heavy for people. It is sufficient to burden people that we call them to this truth that is heavy for them. So let the heaviness of the word of truth be enough for them. That is what should restrain us and prevent us from adding to the burden upon them by using a harsh style in our da'wah to them toward the truth. Because if the harshness of the truth and its heaviness upon people is joined with the harshness of the style, if the harshness of the truth and its heaviness upon them, which is truth, is joined with the call of people, it is not permissible for us to add to this heaviness another heaviness that is not truth. And in that case, this second heaviness will be a barrier for people from accepting the truth, which is heavy by its nature, as Allah the Exalted said:
For this reason, it was part of his (peace be upon him) speech regarding Mu'adh in the story of his prolonging the recitation in the 'Isha' prayer, that prolongation which led one of the Ansar to cut off the prayer behind him, and to pray alone, and to go to his house and leave the congregation. So when Mu'adh was informed of the news, he was harsh in his attack on this Ansaari, until he used to say about him: "He is a hypocrite." And Mu'adh (may Allah be pleased with him) used this term based on the general principle, the general principle that Ibn Mas'ud spoke about in his long hadith in Sahih Muslim, which is: And there is also another hadith: Mu'adh used this general application for that man, and he was mistaken, because this man did not leave out of following desire, but rather for an excuse that he explained to the Messenger (peace be upon him) when he complained about Mu'adh to him. So the Messenger sent for Mu'adh, as is known, and said to him (peace and blessings be upon him): to the end of the hadith. The point is that harshness and severity harm the da'wah. And unfortunately, we observe in many of our brothers, and the more recent a brother is to the da'wah, the more severe he is in it, because he imagines that severity benefits the da'wah, while in reality it harms it. And sufficient for you in this regard is the saying of Allah (Mighty and Majestic):