The Qur’an employs various styles to convey the truth, offering evidence to dispel doubts and warnings to soften hearts. Despite this, the deniers persist in refusing to accept the truth, metaphorically covering their ears and eyes, resisting its acceptance. This obstinate attitude can sometimes dishearten believers who are tasked with delivering the message, possibly leading them to withdraw from conveying it or even harbor feelings of resentment and vengeance due to the negative behaviors of the deniers. At this juncture, Allah the Almighty provides clear guidance to believers on how to approach the task of tabligh (conveying the message of Islam): “Be gracious, enjoin what is right, and turn away from those who act ignorantly.” (A‘raf, 7:199)
In this verse, Allah the Almighty outlines three principles regarding the task of tabligh. The first of these is to “show forgiveness”. This initial directive instructs believers not to be harsh toward the deniers but to adopt a forgiving attitude toward them (Tabari, Jami‘ al-Bayan, X, 642). This means that as long as they are not waging war against Muslims, one should not retaliate against their rudeness or misbehavior, nor reproach or scold them for their actions (Baqarah, 2:109). Additionally, this command, by virtue of the definite article “al” in the word for forgiveness, encompasses all forms of forgiveness. Thus, it also applies to forgive some of the mistakes made by fellow believers (Al-i ‘Imran, 3:159). However, this principle does not extend to actions that infringe upon fundamental human rights or constitute religiously punishable offenses (Ibn Ashur, al-Tahrir wa al-Tanwir, IX, 227).
The principle of “gracious forgiveness” also implies adopting a facilitative and accommodating approach in human interactions. This is because the term “‘afw” (forgiveness) is the opposite of hardship (Baydawi, Anwar al-Tanzil, III, 46). It entails refraining from imposing undue burdens on others, only requesting actions within their capacity, and not demanding things contrary to their nature or circumstances. By doing so, one overlooks their faults, avoids alienating them, and fosters a positive relationship. This approach strengthens the connection between people and the religion of Allah, showcasing the tolerant and luminous face of Islam. The Prophet Muhammad (saw) articulated this attitude in his statement: “Show leniency (to the people); don’t be hard upon them; give them glad tidings (of divine favors in this world and the hereafter); and do not create aversion.” (Muslim, Jihad wa Siyar, 6) This is because Islam does not aim to burden people with hardship, to punish them, or to seek revenge against them. Instead, it promises benevolence, goodness, and mercy for all humanity, including disbelievers.
In the context of tabligh, the second principle, following the first, is “enjoin what is right”. This is because merely forgiving and refraining from conveying the truth would lead to a significant moral responsibility. The term ma‘ruf refers to actions that reason approves of, the heart finds peace in, and that people accept without objection. It encompasses what is in harmony with religion or what is commanded and recommended by it. The concept of ma‘ruf highlights Islam’s respect for human dignity and its compatibility with human nature. Various examples of ma‘ruf are mentioned in the tafsirs, but the term is not restricted to a specific meaning. Rather, all actions falling under the scope of ma‘ruf are expected to be observed by individuals. It is evident that for one to enjoin ma‘ruf, they must first embody its qualities and adopt them as part of their character.
In the phrase “enjoin what is right”, the Prophet Muhammad (saw) is instructed to remain unaffected by the negative attitudes of the disbelievers and to persist in conveying the truth to them. Therefore, those to whom ma‘ruf is to be communicated are, primarily, the polytheists and disbelievers, as they are the immediate cause for the general directive in this verse. Nonetheless, the entire human population constitutes the target audience of tabligh because the verse does not specify a direct object (maf‘ul), thereby implying universality. Additionally, the command to enjoin ma‘ruf implicitly includes forbidding munkar (wrongdoing), as commanding an action inherently involves deterring its opposite. However, the verse explicitly mentions only the command to enjoin ma‘ruf because, when inviting disbelievers to the truth, the priority is emphasizing what is right. They are individuals whose lives are dominated by munkar and who are surrounded by evils. Beginning with prohibitions may drive them further away from the truth and discourage the caller from Islam (Ibn Ashur, ibid, IX, 228). This principle is reflected in the Prophet Muhammad’s (saw) guidance when sending Mu‘adh ibn Jabal to the people of Yemen, who were followers of earlier scriptures. He instructed him to first convey what they must believe in and practice (Muslim, Iman, 29).
The third principle in tabligh is “turn away from the ignorant”. After the truth has been conveyed, people adopt various attitudes in response. Some may react to the message with hostility, exhibiting ignorant and reckless behavior. In such cases, the appropriate response is to counter ignorance with wisdom and avoid engaging in futile debates. Engaging in arguments with such individuals does not lead to productive outcomes. Moreover, one should not respond to their unpleasant words or base actions in kind, as doing so would gratify them and give them further opportunities to display their ignorance (Furqan, 25:63, 72). This approach enables the one conveying the message to maintain their dignity in the eyes of society and to focus their attention and energy on more constructive efforts.
Islamic scholars have regarded the aforementioned verse as one that encompasses excellent moral character and have described it as the most comprehensive verse in the Qur’an concerning good ethics. Moreover, this verse has also been interpreted within the framework of methods to be applied in tabligh. Accordingly, the verse presents three interconnected principles of tabligh, with the first being the preparatory stage and the others the implementation phases. The first principle is creating an environment conducive to delivering the truth. For this, it is necessary to acknowledge the existence of the audience, even if their beliefs are not affirmed, and to avoid behaviors that may distance them from accepting the truth. The second principle is ensuring continuity in conveying the truth, not abandoning the task due to the negative attitudes of the audience. The third principle is severing ties with those who, in addition to rejecting the truth, exhibit extreme attitudes and behaviors. The verse indicates that the duty of conveying the truth is one that must be carried out with careful and precise measures. Indeed, the Qur’an states that the activity of tabligh is a task to be performed with wisdom and insight (Nahl, 16:125; Yusuf, 12:108).
