While juristic discourse relies on a strict scientific language, preaching discourse addresses hearts with eloquent language that stirs emotions and evokes feelings, encouraging good deeds and deterring evil. With this distinction, Dr. Abdullah Rafoud Al-Sufyani sought to emphasize not mixing discourses in educational, pedagogical, and missionary environments in his first critical review of preaching and preachers in the book 'The Preaching Discourse: A Critical Review of Discourse Methods and Contents,' using discourse analysis mechanisms. The researcher began his book by clarifying the concept of discourse and the concept of preaching, and defining the terms 'preachers,' 'storytellers,' and 'reminders,' and the relationship of preaching discourse to Jakobson's communication theory and others. Al-Sufyani addressed the reason for choosing preaching as research material and the reasons why some intellectuals belittle preaching.

Al-Sufyani explained that criticism directed at storytellers also includes reminders and preachers through his historical treatment of the terms 'storytellers' and 'reminders,' and that preaching discourse is of great importance, not limited to the general public but encompassing all segments. Even the preacher himself needs someone to remind him of the necessity of sincerity and aligning words with actions.

In concluding his explanation of the Prophet's hadith (peace be upon him) 'None should narrate stories except a ruler, a deputy, or a conceited person,' the researcher stated that the nation must hold preachers accountable in a way that deters the foolish and impostors among them and prevents them from misleading and harming people. Regarding the stance of the early Muslims toward preaching, the researcher explained that some early Muslims disliked preaching, apparently due to fear of innovation and the mixing of jurisprudence with preaching. However, the nation needs sincere preaching guided by revelation, citing the statement of Imam Ahmad (may Allah have mercy on him): 'How much people need a truthful storyteller.'

When researcher Al-Sufyani discussed preaching and authority, he explained that the task of preaching is to remind people of commands and prohibitions, and it is not its duty to engage in endless conflicts with authority. Such conflicts for or against authority strip preaching of its status related to promoting good and forbidding evil. He clarified that preaching applies to both the ruler and the ruled and is not limited to certain people over others.

Regarding preaching and the innocence of lying, the researcher explained that a preacher may fall into lying through two paths: the first is deliberate lying, and the second is failing to verify stories and news and transmitting them as they are. The researcher elaborated on evidence for this through explicit and implicit methods.

He also warned against the danger of lengthening sermons and affected rhyme, exaggeration and sensationalism in narrating some stories about the righteous predecessors that depict their asceticism and worship, which souls cannot bear to emulate, let alone achieve.

Likewise, the researcher mentioned stories that occur in intensive care units and funeral washing rooms, warning against preachers' indulgence in recounting such stories because it negatively affects the psychological health of the recipient. Although these stories may impact some listeners, they have alienated many from listening to and respecting preaching.

In his discussion of new penitents, Al-Sufyani highlighted the danger of assigning the task of preaching to them for reasons including their lack of scientific competence and their recounting of their stories and past sinful practices, which leads them to publicize sin. The researcher noted the importance of benefiting from them in guiding and advising youth, but under competent educational and scientific supervision.

The researcher addressed several issues on social networks, including lack of verification in transmitting news or information, sensationalism or exaggeration, and audacity in issuing religious rulings without knowledge, without assessing the consequences of discourse, and without understanding the psychology and receptiveness of audiences and their reactions and cognitive awareness.

Al-Sufyani provided several examples of preaching discourse contents: encouragement and intimidation, women in the context of preaching, the ceiling of idealism, conflicts and defamation, preaching and politics, this world and the hereafter, and preaching on matters of disagreement.

The researcher pointed out several matters, including that religious discourse directed at women needs revision; a preacher must not confuse religious discourse with customary discourse. Portraying women in the mold of temptation and describing them as deceitful and treacherous has greatly harmed preaching discourse. The metaphorical presence of women in the context of preaching carries implicit connotations that depict women as weak, fragile, and naive beings. Preaching discourse may view a scantily clad woman with suspicion and accusation against her honor, which contradicts the basics of religious discourse. Preaching discourse must also avoid the 'people are doomed' approach, lower the ceiling of idealism it calls for, compare it with people's lived reality and what they can and cannot bear, and not compare them with the biographies of worshipers and ascetic predecessors. It must also avoid the language of blame and reproach and accusing people of shortcomings and neglect.

The researcher indicates that preaching discourse should open the door of motivation for people, reminding them that Allah does not waste the reward of those who do good, while not neglecting intimidation when needed.

We must distance preaching discourse from partisan conflicts, and the preacher's approach should be to call for good and distance from evil, not to call for disciples or sect.

The domain of preaching is the domain of definitive matters. Regarding the domain of disagreement, the preacher should be familiar with it without exhausting himself in weighing opinions or burdening people with extremism in matters of ijtihad.