Arguments from the Quran

regarding non-Muslims, then it either requires forcibly imposing beliefs and acts of worship on them, or, if strictly limited, it suggests that these terms only apply to actions involving non-Muslims in social and communal contexts. This would exclude the most crucial aspects of Shariah that relate to beliefs and acts of worship. In these matters, we cannot simply command or prohibit; instead, we can only invite and advise. The reality is that if this reasoning is accepted, there would be no distinction left between the Islamic movement and the Islamic army. Indeed, the Islamic army is also a manifestation of Islamic life, but the Islamic movement is a broader concept, which must be understood under a more extensive framework. It becomes clear that the terms amr bil ma’ruf (enjoining what is right) and nahi an al-munkar (forbidding what is wrong) do not primarily refer to the work of invitation and preaching that we must undertake towards others as a primary objective. Rather, according to the wording of the hadith, they signify the duty of tahweel (change) that is carried out to the extent of one’s ability in cases where the change is not voluntarily accepted. Furthermore, since this verse commands tahweel regarding all negative and positive requirements related to beliefs and actions, its broad application can only be directed toward Muslims. This is because we