The Best Path in Calling to Allah
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Q: There are two letters regarding the best path for calling to Allah , and regarding the best path for enjoining good and forbidding evil. The authors of the letters mention that they observe many errors among Muslims, they are pained by what they see, and they wish they had the means to change the evil. They seek guidance.
A: Allah has clarified the path of da'wah and what the caller should do. He said [Yusuf:108]. Therefore, the caller to Allah must have knowledge and insight into what he is calling to and what he is forbidding, so that he does not speak about Allah without knowledge. Sincerity to Allah in this is obligatory; not to a madhhab, nor to the opinion of so-and-so or so-and-so, but he calls to Allah seeking His reward and forgiveness, and seeking the well-being of the people. Thus, he must be sincere and knowledgeable. He said : [An-Nahl:125]. This explains the manner of da'wah, which is to be done with wisdom, meaning with knowledge (saying "Allah said" and "the Messenger said"). Knowledge is called wisdom because it deters from falsehood and aids in following the truth.
Along with knowledge, there must be good admonition and argument in the best manner when necessary. This is because some people may be satisfied with the clarification of the truth by its evidence, as they seek the truth, and when it becomes clear to them, they accept it, so they do not need admonition. Some people have some hesitation and some harshness, so they need good admonition.
The caller to Allah admonishes and reminds people of Allah when necessary, with the ignorant and the heedless, and with those who are lax, until they are convinced and commit to the truth. The one being called may have some doubts, so he argues with him regarding that, seeking to dispel the doubt. The caller to Allah clarifies the truth with its evidence and argues with him in the best manner to remove the doubt with the evidence of the Shari'ah, but with kind words, good style, and gentleness, not with violence and harshness, so that the one being called does not turn away from the truth and persist in falsehood. Allah said : [Al-Imran:159]. And Allah said when He sent Musa and Harun to Pharaoh: [Ta-Ha:44]. And the Messenger (peace and blessings be upon him) said in the authentic hadith: Al-Adab Al-Mufrad 27:14, and he said (peace and blessings be upon him): Sunan Abi Dawud 4809Sahih (Al-Albani).
The caller to Allah must seek the truth, be gentle with the one being called, and strive for sincerity to Allah. He must address matters in the manner prescribed by Allah, which is calling to Him with wisdom, good admonition, and argument in the best manner. He must have knowledge and insight in all of this, so that he convinces the seeker of the truth, removes the doubt of the one who has a doubt, and softens the hearts of those who have harshness, turning away, and severity. Hearts soften through calling to Allah, good admonition, and explaining the good that is with Allah for those who accept the truth, and the danger they face if they reject the da'wah that came with the truth, among other aspects of admonition.
As for the muhtasibin, who are those who enjoin good and forbid evil, they must adhere to the Shari'ah etiquettes, be sincere to Allah in their work, and possess the character of the callers to Allah in terms of gentleness and lack of violence, unless the need arises for otherwise with the oppressors, the arrogant, and the stubborn. In that case, deterrent force is used against them, based on the saying of Allah, the Exalted: [Al-'Ankabut:46], and his saying (peace and blessings be upon him): Sahih Muslim 49a, narrated by Muslim in his Sahih.
As for others, they are to be dealt with in forbidding evil and calling to good in the same way the caller does: forbidding evil with gentleness and wisdom, and establishing the proof for it, so that the one committing the evil commits to the truth and stops what he is doing of falsehood. This is according to one's ability, as Allah, the Exalted, said: [At-Taghabun:16], and as the Messenger (peace and blessings be upon him) said in the previous hadith: Sahih Muslim 49a. Among the comprehensive verses in this matter is the saying of Allah : [At-Tawbah:71], and His saying, the Exalted: [Al-Imran:110].
Allah, the Exalted, has threatened those who abandon this, and He cursed them on the tongue of Dawud and 'Isa, the son of Maryam, where He said in His Noble Book in Surat al-Ma'idah: [Al-Ma'idah:78-79].
The matter is great and the responsibility is heavy. It is obligatory for the people of faith and the people of ability, from the rulers, scholars, and other prominent Muslims who have the ability and knowledge, to forbid evil and enjoin good. This is not for a specific group, although the specific group has its own obligation and the greatest burden. However, this does not mean that the obligation falls off from others; rather, it is obligatory for others to assist them and be with them in forbidding evil and enjoining good, so that good increases and evil decreases. This is especially so if the specific group has not fulfilled what is required and the intended result has not been achieved, but rather the matter is broader and the evil is more. In that case, assisting them is obligatory for those who are able in all circumstances.
However, if they fulfill what is required and sufficiency is achieved through them, then the obligation falls off from others in that specific place or specific country. This is because enjoining good and forbidding evil is a collective obligation (fard kifayah). If the required removal of evil and enjoining of good is achieved by the specific group or the volunteers, it becomes a recommended practice (sunnah) for the rest. As for the evil that no one else can remove because you are the one present in the village, tribe, or neighborhood, and there is no one else in it who enjoins good, then it becomes an individual obligation (fard 'ayn) for you to forbid the evil and enjoin good as long as you are the one who knows it and you are the one who can forbid it. It is obligatory upon you. When someone else is found with you, it becomes a collective obligation (fard kifayah). If one of you performs it, the intended result is achieved. If you both abandon it, you both sin. The conclusion is that it is a collective obligation (fard kifayah) upon everyone. When someone from the society or tribe performs it such that the intended result is achieved, it falls off from the rest. Likewise, calling to Allah: if everyone abandons it, they all sin. If someone performs it who is sufficient for calling, guidance, and forbidding evil, it becomes a great recommended practice (sunnah) for the rest, because it is participation in good and cooperation in righteousness and piety.
A: Allah has clarified the path of da'wah and what the caller should do. He said
This is my way; I invite to Allah with insight, I and those who follow me
قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِيInvite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُAlong with knowledge, there must be good admonition and argument in the best manner when necessary. This is because some people may be satisfied with the clarification of the truth by its evidence, as they seek the truth, and when it becomes clear to them, they accept it, so they do not need admonition. Some people have some hesitation and some harshness, so they need good admonition.
The caller to Allah admonishes and reminds people of Allah when necessary, with the ignorant and the heedless, and with those who are lax, until they are convinced and commit to the truth. The one being called may have some doubts, so he argues with him regarding that, seeking to dispel the doubt. The caller to Allah clarifies the truth with its evidence and argues with him in the best manner to remove the doubt with the evidence of the Shari'ah, but with kind words, good style, and gentleness, not with violence and harshness, so that the one being called does not turn away from the truth and persist in falsehood. Allah said :
So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.
فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لانْفَضُّوا مِنْ حَوْلِكَAnd speak to him with gentle speech that perhaps he may be reminded or fear [Allah]."
فَقُولا لَهُ قَوْلًاا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىWhenever there is compassion in something, it adorns it, and whenever it is removed from something it disgraces it.
إن الرفق لا يكون في شيء إلا زانه، ولا ينزع من شيء إلا شانهHe who is deprived of gentleness is deprived of good.
من يحرم الرفق، يحرم الخيرر كلهThe caller to Allah must seek the truth, be gentle with the one being called, and strive for sincerity to Allah. He must address matters in the manner prescribed by Allah, which is calling to Him with wisdom, good admonition, and argument in the best manner. He must have knowledge and insight in all of this, so that he convinces the seeker of the truth, removes the doubt of the one who has a doubt, and softens the hearts of those who have harshness, turning away, and severity. Hearts soften through calling to Allah, good admonition, and explaining the good that is with Allah for those who accept the truth, and the danger they face if they reject the da'wah that came with the truth, among other aspects of admonition.
As for the muhtasibin, who are those who enjoin good and forbid evil, they must adhere to the Shari'ah etiquettes, be sincere to Allah in their work, and possess the character of the callers to Allah in terms of gentleness and lack of violence, unless the need arises for otherwise with the oppressors, the arrogant, and the stubborn. In that case, deterrent force is used against them, based on the saying of Allah, the Exalted:
And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them
وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْHe who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.
من رأى منكم منكرا فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم يستطعع فبقلبه وذلك أضعف الإيمانAs for others, they are to be dealt with in forbidding evil and calling to good in the same way the caller does: forbidding evil with gentleness and wisdom, and establishing the proof for it, so that the one committing the evil commits to the truth and stops what he is doing of falsehood. This is according to one's ability, as Allah, the Exalted, said:
So fear Allah as much as you are able
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْHe who amongst you sees something abominable
من رأى منكم منكرا...The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنََ عَنِ الْمُنْكَرِYou are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِAllah, the Exalted, has threatened those who abandon this, and He cursed them on the tongue of Dawud and 'Isa, the son of Maryam, where He said in His Noble Book in Surat al-Ma'idah:
(78) Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. (79) They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing.
لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُدَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ كَانُوا لا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَThe matter is great and the responsibility is heavy. It is obligatory for the people of faith and the people of ability, from the rulers, scholars, and other prominent Muslims who have the ability and knowledge, to forbid evil and enjoin good. This is not for a specific group, although the specific group has its own obligation and the greatest burden. However, this does not mean that the obligation falls off from others; rather, it is obligatory for others to assist them and be with them in forbidding evil and enjoining good, so that good increases and evil decreases. This is especially so if the specific group has not fulfilled what is required and the intended result has not been achieved, but rather the matter is broader and the evil is more. In that case, assisting them is obligatory for those who are able in all circumstances.
However, if they fulfill what is required and sufficiency is achieved through them, then the obligation falls off from others in that specific place or specific country. This is because enjoining good and forbidding evil is a collective obligation (fard kifayah). If the required removal of evil and enjoining of good is achieved by the specific group or the volunteers, it becomes a recommended practice (sunnah) for the rest. As for the evil that no one else can remove because you are the one present in the village, tribe, or neighborhood, and there is no one else in it who enjoins good, then it becomes an individual obligation (fard 'ayn) for you to forbid the evil and enjoin good as long as you are the one who knows it and you are the one who can forbid it. It is obligatory upon you. When someone else is found with you, it becomes a collective obligation (fard kifayah). If one of you performs it, the intended result is achieved. If you both abandon it, you both sin. The conclusion is that it is a collective obligation (fard kifayah) upon everyone. When someone from the society or tribe performs it such that the intended result is achieved, it falls off from the rest. Likewise, calling to Allah: if everyone abandons it, they all sin. If someone performs it who is sufficient for calling, guidance, and forbidding evil, it becomes a great recommended practice (sunnah) for the rest, because it is participation in good and cooperation in righteousness and piety.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.