How to reconcile the saying of the Messenger of Allah (peace and blessings be upon him)

Eid Abbasi : The brother says: Arguing is of two types. The Messenger of Allah (peace and blessings be upon him) said: , or as he said; so how do you reconcile the hadith with the verse: ? Please inform us, and may Allah reward you.

The Shaykh : There is no doubt that arguing has forms and types, and in summary, it is divided into two categories: arguing with the truth and arguing with falsehood. Arguing with the truth is what the Wise Lawgiver commanded in the aforementioned verse and other verses of similar meaning. As for arguing with falsehood, it is not permissible by the Shari'ah, even in the Qur'an, in the speech of Allah (Mighty and Majestic); so he (peace and blessings be upon him and his family) said: .
If we return to the first category, as for the second, I do not think anyone needs to feel the necessity of delving into it and detailing it, because it is not permissible for a person to argue with falsehood. Therefore, due to the clarity of the invalidity of this arguing with falsehood, the Messenger (peace be upon him) made it in the aforementioned hadith, or one similar to it, that whoever leaves off arguing while he is in the wrong will have a house built for him in the outskirts of Paradise. As for As for the one who leaves off arguing and contention while he is in the right, a house will be built for him in the middle of Paradise. How is this? The question was asked: How is this encouragement to leave off arguing for the one who is in the right, not for the one who argues with falsehood? How does he have this virtue, that a house is built for him in the middle of Paradise?
-- Another questioner: Peace be upon you.The Shaykh: And upon you be peace and the mercy of Allah and His blessings --
There is no doubt, there is no doubt that everything that exceeds its limit becomes its opposite. For example, courage is praised, but if this courageous person exaggerates in it, the matter reaches the point of recklessness, and recklessness is not something for which its owner is praised. Likewise, generosity and nobility are a good character for which its owner is praised, but if he exaggerates in that, the matter reaches the point of extravagance, wasting money, and wasting rights. So everything must be taken with moderation. Prayer, for example, is as he (peace be upon him) said: , specifically in the night prayer. But one should not exaggerate in prayer to the extent that he tires himself and exposes himself to boredom, and consequently to escaping from this worship that was the cause of his tiring, and perhaps it was a cause of his illness and weakening.
And the Messenger (may Allah's prayers and peace be upon him) pointed to this reality in many hadiths. One that comes to my mind is his saying (may Allah's prayers and peace be upon him): , , meaning intensity. But this intensity is never a natural thing for its owner to persist in. The simplest example is if we order the strongest of men to clench his fingers in the grip of his hand, the grip of champions, and we say to him: “Tighten.” He will tighten for how long? A minute, two minutes, five minutes, and ten, and then? He will lose control of the matter in his hand against his will. That is because the capacity of a person is limited. Therefore, he (peace be upon him) said: ; meaning for every action a person begins from what he desires, approves, and loves, he remains advancing upon it with all desire and all activity. So the Messenger (peace be upon him) refines this person and says to him: “Go slowly, do not advance upon this action with all your strength and effort, but with moderation; because in the end, a period will come with you, you will be afflicted with lethargy, weakness, and decline. Then this will end either in the Sunnah, which is moderation in the matter of worship, or in bid'ah (religious innovation), which is contradicting the Sunnah.”
Arguing with the truth is a right, without doubt. But as we said regarding worship in general, and some of the traits of morals, specifically the noble morals like courage and generosity, that exaggeration in that leads to the opposite; likewise, in arguing, we should stand at the middle limit and not exaggerate in it; because exaggeration in it will lead to the opposite of what is sought. So, as a warning from him (peace and blessings be upon him) and as an upbringing for his Ummah, that hadith came to say that whoever leaves off arguing while he is in the right will have a house built for him in the middle of Paradise. So this arguing that the Messenger (peace be upon him) encouraged leaving off is only the exaggeration and insistence on arguing with the opponent; so this may lead to repelling the opponent from what you are in the process of bringing to him of truth, guidance, and light.
And the meaning of this, finally: O Muslim, who was commanded to argue with people, even if they are not Muslims, in the best manner, argue with them to the extent that you establish the proof against them, then stop; because continuing in arguing and insisting on it makes your opponent feel that you want to impose your opinion on him by force, so it repels him from you and distances him from you, and this is contrary to what you were in the process of doing, which is to attract him to what you believe to be the truth. So if you argue with a person and you argued with him, then it becomes clear to you that you have conveyed the message and fulfilled the trust, but your opponent does not want to submit to the truth that you presented to him, say with your inner self: “This is a separation between me and you,” and do not persist in arguing. So if you hold back while you are on the truth, fearing that a greater harm will result from your continuing in arguing, you will have a house in the middle of Paradise.
This is the reconciliation between the hadith and the verse and what is of its meaning.