What is the importance and method of seeking wisdom in da'wah?

Question:
What is your opinion, Your Eminence, regarding the two good men who call people to the Sunnah without considering the objectives of the Sunnah, the style of wisdom, and the principles of calling to it, so that the result of their da'wah is the opposite, and they intend good, if Allah wills?

Answer:
It is obligatory to seek the truth.
Q: It would be desirable if you would remind them with a comprehensive word in this matter, may Allah bless you.
The Shaykh: It is obligatory for the one who calls to Allah and enjoining good and forbidding evil to seek the means of persuasion; because the objective is not that you spoke and commanded, the objective is the benefit, the objective is the earnestness that it be accepted from you, and that you benefit and be of benefit.
So among that is: the good, kind, gentle style, and not becoming gloomy.
And among that is: that you have a group with you, not that you are alone, they may belittle you alone, but if you have brothers with you, it is closer to success, and closer to being listened to and respected.
And among that is: that you focus on the major issues before the minor: the one who abandons prayer, you focus on the matter of prayer before anything else, the one who curses the religion or mocks it, you focus on this matter; because this is apostasy, you focus on these matters, and you strive, you and your brothers, with him, perhaps Allah will guide him through your hands, with patience.
Then: the care that you do not forbid an evil from which a greater evil arises, he seeks in the forbidding, he looks if the forbidding of this person generates a greater evil, and you know that; so leave him until the path is facilitated to not have this forbidding cause a greater evil.
So forbidding evil has matters that follow it:
Sometimes it results in the forbidding of the evil and its removal, and this is obligatory.
And sometimes it results in the reduction and decrease of the evil, and this is obligatory.
And sometimes it results in the existence of a greater evil; so no, Allah the Exalted said: [Al-An'am: 108].
Some of the companions of Shaykh Taqiy al-Din Ibn Taymiyyah (may Allah have mercy on him) mentioned in the time of the Tatars in the Levant that they passed by people drinking alcohol from the Tatars, so some of the Shaykh's companions said: let us forbid them, he said: no, do not forbid them, they will stand up and kill people, if they stood up to the markets they would kill people, leave them in their affliction, it is easier than killing, easier than them killing people.
So the objective is: considering the matters from which a greater thing is feared, so the student of knowledge and the seeing believer it becomes apparent to him what the situation requires; if he reflects, it becomes apparent to him whether this evil is removed or is followed by something worse than it or lighter than it, he looks and reflects, and does not hasten.
And Ibn al-Qayyim (may Allah have mercy on him) expanded the speech on this in places in his book "I'lam al-Muwaqqi'in", and it is a good book worthy of care.
Then among what should be mentioned also is: the multitude of groups, and the diversity of groups, and the difference in styles, and the difference in objectives, it is obligatory on all Islamic groups, whether they are called: Salafi, or the Association of Supporters of the Sunnah, or the Muslim Brotherhood, or the Tabligh, or other names, it is obligatory that they all cooperate in the path of truth, and that there be between them of the affection and love what requires forbidding evil, and calling to good, and that there be no estrangement between them, but it is obligatory that they be cooperating, and that the objective be one, which is establishing the command of Allah on the earth of Allah, and eliminating the evils, and that they care for the creed before anything else; because the creed is the capital, and it is the foundation of happiness, and the foundation of the religion, and let them beware that there be enmity between them, or that one of them intends to eliminate the other, no, but it is obligatory that there be cooperation and advising each other to truth between them, and that the objectives be righteous, they are establishing the command of Allah on the earth of Allah; to reduce the evil, and to increase the good, and to make the people see.
And the diversity of names does not harm, the important thing is the work, if the names were ten names, or a hundred names, but if the objectives are united, and the efforts are united, and the efforts are combined for good, and the objective becomes one, which is establishing the law of Allah, and establishing the command of Allah, and eliminating the evils, then the diversity of names does not harm, but the calamity is that every sect is against the other, and curses it, or blames it, or loves to eliminate it, this is not right, this is not permissible, this is an evil.
It is obligatory on the Islamic groups by whatever name they are: by the name of Supporters of the Sunnah, by the name of the Muslim Brotherhood, by the name of the Islamic Group, by the name of the Tabligh Group, by the name of such a group, whatever name it is as long as the objective is Islamic, and the intent is Islamic; it is obligatory that they cooperate, and that they put aside the difference and the insulting and the harming, but every one of them is earnest in reforming his brother, and if he sees a deficiency in him he reforms it with wisdom, and good speech, and guiding to good, and cooperating in righteousness and piety, and visiting each other, until the estrangement is removed, and until the objective is united, and until the intent is establishing the command of Allah on the earth of Allah.