An-Nahl (The Bee): 125 - Invite to the Way of Your Lord...

It is known that when the Almighty commanded the Prophet Muhammad (peace be upon him) to follow Abraham (peace be upon him), He clarified the manner in which he was to follow him, saying: {Invite to the way of your Lord with wisdom}.

Know that the Almighty commanded His Messenger to invite people using one of three methods: wisdom (al-ḥikmah), beautiful admonition (al-maw‘iẓah al-ḥasanah), or arguing in the best manner (al-jadal bi-al-latī hiya aḥsan). Allah the Exalted mentioned this argumentation in another verse: {And do not argue with the People of the Scripture except in a way that is best} (Al-'Ankabūt: 46). Since Allah mentioned these three methods and connected them, they must be distinct and differing approaches. I have not found a concise and precise explanation of this among the commentators.

Know that inviting others to a doctrine or belief must be based on evidence and proof. The purpose of mentioning evidence is either to establish that doctrine or belief in the hearts of the listeners, or to obligate and silence the opponent.

As for the first purpose (establishing belief), it is divided into two categories:

1. True, certain, definitive proof (ḥujjah ḥaqīqiyyah yaqīniyyah qaṭ‘iyyah) that admits no possibility of contradiction.
2. Proof that yields strong conjecture (ẓann ẓāhir) and complete persuasion.

This division shows that proofs are limited to these three categories:

1. Definitive Proof yielding certain beliefs: This is what is termed Wisdom (al-ḥikmah). This is the noblest rank and highest station, concerning which Allah said: {And whoever has been given wisdom, he has certainly been given much good} (Al-Baqarah: 269).
2. Conjectural signs and persuasive proofs: This is Beautiful Admonition (al-maw‘iẓah al-ḥasanah).
3. Proofs whose purpose is to obligate and silence opponents: This is Argumentation (al-jadal). This argumentation itself is of two types:
   • Type 1 (The Best Manner): The proof is constructed from premises accepted by the general public, or premises accepted by the opponent himself. This is the argumentation done in the best manner.
   • Type 2 (The Unacceptable Manner): The proof is constructed from false and corrupt premises, yet the speaker attempts to promote them through foolishness, clamor, false stratagems, and corrupt methods. This type is not suitable for people of virtue; only the first type is appropriate, which is what is meant by Allah’s saying: {and argue with them in the best way}.

Thus, based on what we have mentioned, the evidence and proofs are confined to these three categories mentioned in this verse.

If you understand this, we say: People of knowledge are of three groups:

1. The Perfect Ones: Those seeking true knowledge and certain sciences. Communication with them is only possible through definitive, certain proofs, which is Wisdom.
2. The Contentious Ones: Those whose nature is dominated by contention and dispute, not the pursuit of true knowledge and certain sciences. Appropriate communication with them is Argumentation that results in silencing and obligation. These two groups represent the extremes: the first is the extreme of perfection, and the second is the extreme of deficiency.
3. The Intermediate Group: They have not reached the level of realized sages, nor have they sunk to the baseness of contentious disputers. Rather, they remain upon the original innate disposition and natural soundness but have not reached the capacity to understand certain proofs and wise knowledge. Communication with them is only possible through Beautiful Admonition. The lowest level of communication with them is argumentation.

The highest rank belongs to the realized sages, the middle rank belongs to the common people who possess natural soundness (and they are the majority), and the lowest rank belongs to those created with a nature of dispute and contention.

Therefore, the meaning of Allah’s saying: {Invite to the way of your Lord} is: Invite the strong and perfect ones to the true religion through Wisdom (definitive, certain proofs); invite the common people through Beautiful Admonition (persuasive, conjectural proofs); and speak to the contentious ones through Argumentation in the best manner.

One of the subtleties of this verse is that He said: {Invite to the way of your Lord with wisdom and beautiful admonition}, restricting the invitation to these two categories. This is because if the invitation is through definitive proofs, it is Wisdom; if it is through conjectural proofs, it is Beautiful Admonition. As for Argumentation, it is not part of the invitation itself, but rather serves another purpose distinct from invitation: obligation and silencing. For this reason, He did not say: "Invite to the way of your Lord with wisdom, beautiful admonition, and the best argumentation." Rather, He cut off argumentation from the category of invitation to indicate that it does not achieve the goal of invitation; its purpose is something else. And Allah knows best.

Know that these discussions indicate that the Almighty has embedded these lofty and noble secrets within this verse, even though most people were heedless of them. This shows that this noble Book's secrets can only be grasped by those possessing insight.

Then the Almighty said: {Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of the guided.}

The meaning is: You are tasked with inviting to Allah through these three methods. As for the attainment of guidance, it is not dependent upon you. He is most knowing of the misguided and most knowing of the guided.

What I hold regarding this matter is that the essences of human souls differ in their very nature (māhiyyah). Some souls are luminous, pure, having little attachment to corporeal matters, and strongly drawn toward the spiritual realm. Others are dark, turbid, strongly attached to corporeal matters, and pay no heed to the spiritual. Since these predispositions are inherent necessities of their essences, their transformation and removal are impossible. Therefore, the Almighty said: Occupy yourself with the invitation, but do not aspire to guide everyone, for He alone knows the misguidance of the misguided, ignorant souls, and the luminosity of the pure, luminous souls. Every soul has a specific innate disposition (fiṭrah) and a specific essence (māhiyyah), just as He said: {The nature of Allah upon which He has created all people. There is no altering the creation of Allah} (Ar-Rūm: 30). And Allah knows best.

{And if you punish, punish with the like of that with which you were punished. But if you are patient, it is better for the patient ones. * And be patient, and your patience is not but through Allah. And do not grieve over them, nor be distressed by what they plot. * Indeed, Allah is with those who fear Him and those who do good.}