Explaining that the caller must know the condition of the one being called

The Shaykh : It is also necessary that he be knowledgeable about the condition of the one he is calling; otherwise, it is not permissible for him to speak. He must be knowledgeable about the condition of the one he is calling, whether that person needs to be called and whether he is one who has knowledge or one who does not have knowledge. The evidence for this is the saying of the Prophet (peace and blessings be upon him) to Mu'adh when he sent him to the people of Yemen: Why did he inform him of their condition? So that he would know how to address these people, because the address of a knowledgeable person is not like the address of an ignorant person. When addressing a knowledgeable person, you must have the ability to debate him, because a knowledgeable person who is upon falsehood will not accept or welcome the call easily, because he has knowledge. So you will find that when you call him to the truth, he debates in order to invalidate the truth and establish the falsehood he was upon. Therefore, you must know.
If you wanted to call a Christian to the Islamic religion, you need to know that he is a Christian and that his belief is the Trinity, for example, saying: "Allah is the third of three." You need to know how to respond to him if he argues with you using falsehood; otherwise, you will be defeated. The defeat of the one who calls to Allah (Mighty and Majestic), who built his call upon other than knowledge, is a calamity. It is not a calamity for him alone, but a calamity for what? For the religion to which he is calling. Therefore, you must be knowledgeable about the condition of the one being called.
Look at the story of the man who entered while the Prophet (peace and blessings be upon him) was delivering the sermon on Friday, and he sat down. Did the Messenger (may Allah praise him and grant him peace) call him to pray two units before knowing his condition? Who knows? Please, I am asking you: Did he call him before knowing his condition, or did he not call him until he knew his condition?
The student: ... .

The Shaykh : He did not call him until he knew his condition. Explain the aspect of that?
The student: ... .

The Shaykh : The man sat down when he entered, and he sat, and he said to him: May Allah bless you. Rest.
I found a person eating in Ramadan here in the city. Do you rebuke him from the start? Brother
The student: ... .

The Shaykh : How?
The student: ... .

The Shaykh : Yes, but I found a person eating during the day of Ramadan in the city. What do you ask him about?
The student: ... .

The Shaykh : Well done, take a rest, may Allah bless you. I do not rebuke him until I ask: Are you a traveler? Or are you among those for whom it is permissible to break the fast? But if I found a person from the town, and I knew he was from the town and that he had no excuse for breaking the fast, then I would rebuke him and remind him, in case he had forgotten. It is strange that some of the common people say: If you see a person eating in Ramadan, do not remind him. Why? Because the Messenger of Allah (peace and blessings be upon him) said: As long as Allah has fed him and given him drink, do not forbid it to him, do not cut off his provision, let him eat and drink. This is wrong. It is obligatory for the believer to remind his brother, because the Prophet (peace and blessings be upon him), what did he do? When he made a mistake in his prayer, he said: Therefore, it is obligatory for the believer to remind his brother, and this is part of cooperating in righteousness and piety. As for the statement: This is provision that Allah has sent to him, let him eat and drink, this is wrong. We said it must be that he is knowledgeable about what he is calling to, and secondly, that he is knowledgeable about the state of the one being called, so that he calls him with understanding.