Balancing Firmness and Gentleness in Refuting Misguided Groups: A Salafi Perspective on Dawah Strategy
- Muiz As-Siddeeqi
- 5 days ago
- 5 min read
Balancing Firmness and Gentleness in Refuting Misguided Groups: A Salafi Perspective on Dawah Strategy
Question to Shaykh Rabee' Bin Hadi Al-Madkhali:
After the agreement among the Ahl al-Ḥadīth that the contemporary Islamic groups are not upon the guidance of the Prophet (peace be upon him), and that it is obligatory to warn against their partisan and political methodologies — they may still differ regarding the most appropriate method of warning against them and advising them to return to the truth.
Some believe that frankness, clarity, and open denunciation are obligatory in order to counter the tide of these movements and their domination over minds and ideas. Others hold that it is better to overlook them somewhat, to speak generally when denouncing their ideas specifically, to suspend direct blame, and to approach with gentleness — considering the elements of good that may exist within these groups, and the difficult reality the Ummah is living through.
What is your excellency’s comment on these two approaches?
Shaykh Shaykh Rabee' Bin Hadi Al-Madkhali Answer:
We do not say that all the groups are like this, but we do say that many of the groups are as you described — deviated, distant from the Methodology of Allah, the Blessed and Exalted, and involved in both ancient and modern innovations and misguidance. Many groups have fallen into this.
We ask Allah, the Blessed and Exalted, to preserve the Saved and Victorious Group that the Messenger of Allah (peace be upon him) spoke of.
This group has existed throughout all times and generations — they are the ones who offer sincere advice to the Muslims, clarify to them the truth revealed through the divine revelation to Muḥammad (peace be upon him), whether in the Book or the Sunnah.
They warn against evils, innovations, and the harmful methodologies affecting the Muslim Ummah.
[Likewise, they forbid] division and sectarianism, and they call these factions and parties to return to Allah, the Blessed and Exalted, and to hold firmly to the Book of Allah and the Sunnah of His Messenger (peace be upon him).
As for the method of dealing with these dangers, deviations, and sects — then for every situation there is a suitable response, and for every field there are its men. Everyone has his own approach that suits his understanding, temperament, and the like.
In my view, both approaches must be used. You may be gentle — as Abū Bakr (may Allah be pleased with him) was predominantly gentle during the lifetime of the Messenger (peace be upon him). And alongside him was ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him), who at times would unsheathe his sword, and at times confront a person for what he truly is — if someone was a hypocrite, he would say: ‘You are a hypocrite.’
In any case, the reality of these groups may require both approaches: gentleness has its men, and strength and clarity have their men.
And the Muslim — whether gentle or firm — should seek what is most beneficial based on the individuals and the groups.
Some people are not benefited by gentleness, but are deterred by severity — through this method, or through disciplinary measures (taʿzīr), or other means, for many people will not return except through such methods.
There are people who may fall into error and deviation out of good intention. If they are shown the truth and it is clarified to them with wisdom and good preaching, that may be more beneficial for them.
But there are others who fall into obstinacy and arrogance, and insist on throwing others into the same pit they themselves have fallen into. With such people, a degree of clarity and frankness in speech may be used.
Some people may be positively impacted by firmness — even if it doesn’t benefit them personally, it benefits others. For example, when it is made clear: ‘So-and-so said such-and-such in such-and-such a book — he cursed the Companions of the Messenger of Allah, he did this, he negated the Attributes [of Allah]’ — and you present what he said along with evidence and proof of his errors — this may be more beneficial for the people.
It may deter them from evil and protect them from falling into it. In contrast, the gentle approach preferred by many people may not prevent others from falling into the evil promoted by its propagators, who have their own advertisements, rumors, and deceitful methods.
So the weak method may not be effective — while the clear, strong, sincere method may be. This is well-known.
That is why you find that the Salaf, when confronting the people of innovation, displayed strength and clarity — and this helped prevent people from falling into the same evil that those misguided sects had fallen into.
In any case, we say: every person has his own approach, and each person also has his own way of dealing with these matters. We ask Allah, the Blessed and Exalted, to benefit both types of people — those who use this method and those who use that. No one can impose a single style upon others, for the methods of the Companions differed, their approaches differed, and the approaches of the duʿāt (callers to Allah) also differ — each one has his own way.
In any case, whether one wishes to confront falsehood with strength or with gentleness, he must present proof and evidence that clarify he is upon the truth, and that the one he is warning against is upon error, misguidance, and deviation.
So we ask Allah to raise up for the Salafi daʿwah men who are strong and men who are wise at the same time — for wisdom sometimes calls for strength, and at other times calls for gentleness. And for every situation there is a proper response, as we have mentioned earlier.
We ask Allah, the Blessed and Exalted, to raise high the word of truth, to spread the correct methodology, to elevate the word of Islam, and to heal those who have fallen into innovation and deviation — whether it be political innovations, or innovations in creed, or in practice.
We ask Allah to grant success to the Muslims, to unite their hearts, and to provide them with sincere callers — whether they are strong or gentle — for all of that, in shā’ Allāh, is beneficial.
I advise myself and all of you to fear Allah, the Blessed and Exalted, to remain firm upon the truth, and to call the Muslims who have fallen into this distance from the truth — in a way that benefits them — whether through frankness and clarity or through gentleness and kindness. All of this is required.
This is found in the Qur’an — strength is found, and gentleness is found. And both approaches are present in the methods of the Messenger (peace be upon him).
So we ask Allah, the Blessed and Exalted, to provide us with sincere callers. The most important thing is sincerity and genuine advice in calling people to Allah, the Blessed and Exalted.
And may peace and blessings be upon our Prophet Muḥammad, and upon his family and Companions.
And al-salāmu ʿalaykum wa raḥmatullāhi taʿālā wa barakātuh.
Tape titled: al-Liqāʾ al-Hātifī al-Thānī (The Second Phone Call) – 22-04-1416 AH
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