Surah An-Nahl (16) — Ayah 125

(Ayah125) ➊ The object of {اُدْعُ اِلٰى سَبِيْلِ رَبِّكَ بِالْحِكْمَةِ : ’’ اُدْعُ ‘‘} is not mentioned here as to whom to invite, therefore the meaning will be general, that is, to invite both non-Muslims and Muslims. Or it can be considered as an intransitive verb, in which case the meaning will be to always keep inviting. By the path of your Lord is meant Islam and its details. The word {’’ بِالْحِكْمَةِ ‘‘ ’’حِكْمَةٌ‘‘} is used for several things according to the context, as in Qamus its meanings are written: {’’ اَلْعَدْلُ وَالْعِلْمُ وَالْحِلْمُ وَالنُّبُوَّةُ وَالْقُرْآنُ وَالْإِنْجِيْلُ‘‘} and it is written that the meaning of {’’أَحْكَمَهُ‘‘} is {’’ أَتْقَنَهُ ‘‘}, that is, he made it firm and strong. The meaning is that the invitation to the path of Allah should not be devoid of two things, one of which is wisdom, that is, such a firm and strong argument that is exactly in accordance with reality, in which there is no error and is also accepted by the addressee, even if he does not accept it due to stubbornness. This is also called Burhan: «{ قُلْ هَاتُوْا بُرْهَانَكُمْ اِنْ كُنْتُمْ صٰدِقِيْنَ }» [ البقرۃ : ۱۱۱ ] "Say, bring your proof if you are truthful." Therefore, wisdom is called a demonstrative argument.

➋ By { وَ الْمَوْعِظَةِ الْحَسَنَةِ :} "good advice" is meant such a statement that softens the heart of the addressee for good deeds, or incites against evil, either through encouragement or by warning, as He said: «{ فَاَعْرِضْ عَنْهُمْ وَ عِظْهُمْ وَ قُلْ لَّهُمْ فِيْۤ اَنْفُسِهِمْ قَوْلًۢا بَلِيْغًا }» [ النساء : ۶۳ ] "So turn away from them and admonish them and speak to them a word that reaches their hearts." This is called a rhetorical argument. In this style of invitation, it is necessary to observe beauty and gentleness and to avoid foul language and harsh speech, as when Allah sent Musa and Harun (peace be upon them) to Pharaoh, He commanded: «{ فَقُوْلَا لَهٗ قَوْلًا لَّيِّنًا لَّعَلَّهٗ يَتَذَكَّرُ اَوْ يَخْشٰى }» [ طٰہٰ : ۴۴ ] "So speak to him gently, perhaps he may take heed or fear."

➌ { وَ جَادِلْهُمْ بِالَّتِيْ هِيَ اَحْسَنُ:} During the invitation, if despite wisdom and good advice the addressee resorts to argument and debate (dispute), then you should also debate with them, because then there is no other way, but it should always be in the best (most excellent) manner. Better than whom? The answer is, better than all, or at least better than their way of debating, because in the form of mutual action there are two parties, here you are one and they are the other, so the meaning of "best" will be better than their way, in which there is no abuse or personal attacks, but such words that leave them speechless. Allah especially bestows this blessing upon the Prophets and their true heirs, the scholars. The invitation of Ibrahim (peace be upon him) to his father with wisdom and good advice (see Maryam: 42), then breaking the idols and defeating the idolaters in debate (see Anbiya: 51 to 68), then defeating the worshippers of the sun, moon, and stars in debate (see An'am: 76 to 83), then defeating the king of the time in his claim of lordship (see Baqarah: 258), and the people of Nuh (peace be upon him) being defeated in argument and demanding punishment are the best examples of this (see Hud: 32). The dialogues between Musa (peace be upon him) and Pharaoh are also beautiful examples of this. The Noble Qur'an is full of verses containing the best debate with the polytheists and the People of the Book; in fact, this is one of the fundamental themes of the Noble Qur'an. See "Al-Fawz al-Kabir" by Shah Waliullah (may Allah have mercy on him).

➍ Some people have said that such verses are in the Makkan surahs, so they are abrogated by the rulings of jihad, but the reality is that these rulings are still effective, and if someone does not accept even after wisdom, good advice, and the best debate, then the exception for jihad is present even in the Makkan surahs. Thus, in Surah Ankabut, Allah said: «{ وَ لَا تُجَادِلُوْۤا اَهْلَ الْكِتٰبِ اِلَّا بِالَّتِيْ هِيَ اَحْسَنُ اِلَّا الَّذِيْنَ ظَلَمُوْا مِنْهُمْ }» [ العنکبوت : ۴۶ ] "And do not argue with the People of the Book except in the best manner, except those among them who do wrong." Obviously, for those who persist in wrongdoing even after the best debate, what remedy is there except jihad? This is a natural reality, as Find Zamani has said:

{فَلَمَّا صَرَّحَ الشَّرُّ ¤ وَأَمْسٰي وَهُوَ عُرْيَانُ ¤ وَلَمْ يَبْقَ سِوَي الْعُدْوَانِ ¤ دِنَّاهُمْ كَمَا دَانُوْا}

"Then when the battle became completely apparent and stood naked before us, and there was no option left except excess, we did to them in return what they did to us." In fact, even in the next verse after this one, jihad is mentioned; only reflection is needed.

➎ {اِنَّ رَبَّكَ هُوَ اَعْلَمُ بِمَنْ ضَلَّ …:} Among the benefits of this verse, two are more apparent: one is that you should not stop inviting someone just because he does not believe; you do not know, perhaps he is among those fortunate ones who are to receive guidance—this knowledge is only with Allah. The second benefit is that when Allah said {’’ اِنَّ رَبَّكَ هُوَ اَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيْلِهٖ ‘‘} (Indeed, your Lord is most knowing of who has strayed from His path), then apparently it would have been enough to say {’’ بِالْمُهْتَدِيْنَ ‘‘} (and [He is most knowing of] the guided), but Allah mentioned {’’ وَ هُوَ اَعْلَمُ ‘‘} again. The purpose is that even if the disbelievers consider themselves guided and the Muslims misguided, the real one who is misguided and the real one who is guided—this knowledge is only with your Lord.