with a single address, nor invite them by one unvarying method; rather, give every individual what is appropriate to him.
The caller must therefore be aware of the state of the one he is addressing, for those invited fall into different categories. A person may be ignorant; he may be stubborn and arrogant; or he may be receptive to the truth, yet the matter has remained hidden from him because he is earnestly striving and interpreting. For every person there is an approach that suits him.
The author then cites the Almighty’s words: “Invite to the way of your Lord with wisdom and good exhortation, and debate with them in the manner that is best” (al-Naḥl 16:125). The way of Allah is His religion and the law He has legislated for His servants. It is ascribed to Him for two reasons:
- He alone established it for His slaves and guided them to it;
- it is the path that leads to Him, for nothing brings one to Allah except the way He has prescribed for His servants through the tongues of His messengers—peace and blessings be upon them all.
As for His words “with wisdom and exhortation”: the scholars say that ḥikmah (wisdom) is derived from aḥkām and signifies mastery; to perfect something is to place it in its proper place, so wisdom is to set things where they belong. Mawʿiẓah (exhortation) is a reminder coupled with encouragement or warning. Thus, if a person shows some measure of indifference, he is to be admonished and advised. If this brings no benefit, the Most High says: “and debate with them in the manner that is best.” If the individual tends toward disputation, then debate him. To debate “in the manner that is best” means—in direct conversation—not to be excessively harsh with him nor unduly lenient, but to look for what is best. It also involves choosing the most effective style, using convincing arguments, and presenting the proofs most likely to persuade him, for some people are won over by the scriptural proofs more readily than they are convinced