Inviting Others to the Truth and Goodness

From time to time, disputes among Muslims lead to division, discord, animosity, and even open conflict rather than mercy. Such situations usually indicate that one or both parties have deviated from the divine guidelines. Other Muslims, however, do not have the right to remain indifferent to this; they must not shun the responsibility of inviting them back to the righteous path of our Lord. However, when this invitation is not extended with wisdom and good counsel, it often fails to bear fruit and may even further inflame tensions.

It was the time of Prophet Dawud (alayhissalam) in the city of Midian on the shores of the Red Sea... A tribe from the Children of Israel residing there claimed Saturday was sanctified for them instead of Friday. In response, Allah decreed that on that day they should refrain from hunting and mundane activities. Thus, He permitted them to recognize their "Sabbath,” that is, "a day of withdrawal from worldly tasks, a day for rest and worship.”

The stipulations associated with this permission, especially the prohibition against fishing, were, in fact, a test from Allah to reveal the insincerity of the Children of Israel in adhering to His commands. As part of this divine test, fish, which were seldom seen on other days, would swarm the sea on Saturdays, thus posing a dilemma for the inhabitants who relied on fishing for their livelihood: a choice between their desires and divine mandates.

Faced with this situation, the people of Midian were divided into three groups: The majority devised a cunning plan where they channeled the fish from the sea into previously prepared ponds close to the shore on Saturdays. On Sundays, they would then catch these fish, thinking they were adhering to the Sabbath prohibitions. A second group, while recognizing the wrong in this action, chose to turn a blind eye, behaving as if to say, "Whatever others do, it doesn't concern me." A smaller faction tried to admonish those attempting to circumvent the Sabbath prohibitions with their deceitful methods. They spoke out about the wrongdoings, but those from the second group discouraged them, arguing that their warnings were futile and would bear no result.

We Are Responsible to Warn and Invite

The incident mentioned in ayahs 163 to 166 of surah Al-A'raf exemplifies three distinct attitudes observable in every era and community when faced with deviations from the straight path.

• The first attitude involves deliberately persisting in aberrant behaviors, trying to legitimize them through selfish interpretations or deceitful means. The Holy Quran declares that this attitude will lead to abjection and humiliation in this world and severe punishment in the Hereafter.

• The second attitude is characterized by indifference, either from a nonchalant perspective or a preconceived notion that "these people will never change." Scholars have frowned upon this attitude, considering it as potentially neglecting a fard al-kifayah and an expression of despair.

• The third and correct attitude, which every believer should adopt, involves advising and calling those persisting in sin and error to righteousness, hoping to be excused by our Lord in the afterlife and with the aspiration that they might heed the advice.

As to how this call should be made, it is outlined in ayah 125 of surah An-Nahl, addressing Prophet Muhammad (sallallahu alayhi wa sallam): "Invite to the way of your Lord with wisdom and good counsel, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is (rightly) guided."

Before delving into what is meant by wisdom, good counsel (maw’izat’ul-hasanah), and arguing in a benevolent manner, there's a crucial point to emphasize: This invitation is not about calling people to the inviter's worldview, political stance, personal interpretation, or specific religious group or doctrine. Instead, it's about guiding them to "the path of our Lord,” that is, the "straight path,” aligned with the divine standards of the shariah.

Wisdom and Good Counsel

Scholars, drawing from the knowledge that surah An-Nahl was revealed in Makkah, state that the style of invitation in ayah 125 primarily addresses the polytheists of Quraysh. While analyzing the ayah, scholars have observed that the lack of a designated recipient indicates that this approach to inviting others should be applied universally, even towards other Muslims. This is because, in our duty to propagate Islam or carry out amr bi’l-ma’ruf wa nahy ani’l-munkar (enjoin what is good and forbid what is wrong), our audience is not only non-Muslims but also our Muslim brothers and sisters who, knowingly or unknowingly, have strayed from the straight path.

Some mufassirs have linked the methods of wisdom, good counsel, and benevolent arguments mentioned in the ayah to three different personality types. For instance, Fakhruddin ar-Razi (rahmatullahi alayh) in his tafsir "Mafatihu’l-Ghayb" posits:

• Inviting with wisdom is suited for those who are rational, moderate, and ready to accept the truth.

• Inviting with good counsel is appropriate for those who, despite their flaws, have preserved the purity innate in their nature.

• Argumentation is necessary for those who are ignorant and obstinate.

There are scholars who interpret the word "wisdom" in the context of invitation as considering the capability, understanding, and circumstances of the addressee. Others understand it in the sense of "firm evidence or proof." Ibn al-Jarir (rahmatullahi alayh), in his "Tabari Tafsir," says that wisdom refers to the Quran and Sunnah. The fact that revelation is described as both "wisdom" and "maw’izah" (advice) in the Quran paves the way for the interpretation that wisdom and good counsel in inviting others to the truth consist solely of divine commands.

There are also scholars who suggest that wisdom, good counsel, and benevolent argumentation indicate a sequence that must be followed in inviting people to the truth. Additionally, some have stated that the primary methods of invitation are wisdom and good counsel, with benevolent argumentation encompassing these two approaches.

If the Intent is Truly to Help

These seemingly diverse tafsirs converge on a fundamental point: We are obliged to invite those who, for one reason or another, err, deviate from the straight path, or breach divine laws, towards the truth and goodness with gentle warnings! We have conveyed all this knowledge to remind ourselves of such a duty.

Such reminders retain their vital importance in every time period because, occasionally, disputes among Muslims lead to division, discord, animosity, and even open conflict rather than mercy. Such situations usually indicate that one or both parties have deviated from the divine guidelines. Other Muslims, however, do not have the right to remain indifferent to this; they must not shun the responsibility of inviting them to the righteous path of our Lord. However, when this invitation is not extended with wisdom and good counsel, it often fails to bear fruit and may even further inflame tensions.

The fact that the ayah describes invitation, counsel, and debate for the purpose of guidance as "good," and that wisdom in its essence is inherently beautiful, underscores that our warnings, reminders, and invitations must always embrace beauty. A fundamental requirement for this is to genuinely desire worldly and eternal happiness for the one we are addressing and to convey this sincere intention through our manners and actions.

At times, accusations we know to be false, unfounded judgments, and baseless claims may agitate us, potentially leading us to react impulsively, offending or oppressing the other party. In such situations, it behooves a Muslim to suppress their anger and realign their intentions. For, using ayahs and hadiths with the intent of attacking rather than genuinely enlightening may not only render them ineffective but also risk opposing their very essence, which is a grave sin.

On the other hand, among those in error or deviance, there will inevitably be the ignorant, the self-righteous, those with ulterior motives, and those seeking to sow discord. For such individuals who do not heed words or reason, it's better to limit oneself to reminding them of the divine standards that govern human life and avoid engaging in contentious debates. Our responsibilities are given such boundaries because, praise be to Allah, we are not tasked with guiding them to hidayah but rather with reminding them of it and upholding the values of the Islamic faith and goodness.

Ahmet Nafiz Yaşar