A Principle in Criticizing Men and Refuting Their Errors
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We took with you in the lesson: When a person refutes the error of another, he is not required to mention the virtues of the one who erred alongside his errors, because doing so weakens the side of the refutation. Rather, the one who hears these virtues may be deceived by them and become proud of and deceived by the one who erred. So, is it said that one should not listen to this one who erred in any of his words or speech, even in those where he did not err but rather hit the mark? This is so that others do not become proud of him, and so that it does not lead them to adopt his errors and build upon them. This is, in the nature of things, regarding one whose errors are great, such as errors in creed, in the methodology of calling to Allah, and in matters that lead to fitnah (trial, discord or temptation), the shedding of blood, and disparaging scholars, for example?
We mentioned what the brother said in the lesson,We said: If a person wants to evaluate a person as he is, it is obligatory to mention his virtues and his faults;By the saying of Allah (Blessed and Exalted is He): [Al-Ma'idah: 8] For this reason, when the scholars speak about a man's life, they mention his virtues and his faults.
However, if you are in the midst of refuting him, do not mention his virtues; for what we mentioned—in what you heard in the question—that if you mention the virtues, the side of the refutation is weakened, and perhaps a person will become proud of the virtues he has and leave the errors aside. This is the way in mentioning the virtues and faults of people.
But if you speak about him in any of the gatherings, and you see benefit in mentioning his virtues, there is no harm in mentioning them. And if you fear harm, do not mention them; because it is not obligatory upon us to know that this person is with the truth or with falsehood.
As for what he says of the truth, regardless of its attribution to him, it must be accepted; why? Because the truth must be accepted from anyone who speaks it. Allah, Mighty and Majestic, accepted the statement of the polytheists when they committed the indecency: [Al-A'raf: 28] He accepted their statement: [Al-A'raf: 28] ; because it is the truth,So Allah the Exalted said in response to them: [Al-A'raf: 28] ,And He was silent regarding their statement: [Al-A'raf: 28] .
And the Prophet (peace and blessings be upon him), when Abu Hurayrah informed him of what Satan had advised him to recite the Verse of the Throne every night; and that a protector from Allah would remain over him; and that no Satan would approach him until morning, the Prophet (peace and blessings be upon him) said: (He has told you the truth, and he is a liar) .
And when the scholar of the Jews reported that they found in the Torah: that Allah places the heavens on a finger, and the earths on a finger, the Prophet (peace and blessings be upon him) laughed, affirming this statement and believing in it.
So the important thing is that the truth must be accepted from any person; but if you fear that you will attribute this to its speaker, and he is a man of bid'ah (religious innovation), and you fear that people will be deceived by him and become proud of him, do not do it; because warding off harms is more important than seeking benefits.
We mentioned what the brother said in the lesson,We said: If a person wants to evaluate a person as he is, it is obligatory to mention his virtues and his faults;By the saying of Allah (Blessed and Exalted is He):
O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىHowever, if you are in the midst of refuting him, do not mention his virtues; for what we mentioned—in what you heard in the question—that if you mention the virtues, the side of the refutation is weakened, and perhaps a person will become proud of the virtues he has and leave the errors aside. This is the way in mentioning the virtues and faults of people.
But if you speak about him in any of the gatherings, and you see benefit in mentioning his virtues, there is no harm in mentioning them. And if you fear harm, do not mention them; because it is not obligatory upon us to know that this person is with the truth or with falsehood.
As for what he says of the truth, regardless of its attribution to him, it must be accepted; why? Because the truth must be accepted from anyone who speaks it. Allah, Mighty and Majestic, accepted the statement of the polytheists when they committed the indecency:
We found our fathers doing it, and Allah has ordered us to do it.
وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَاWe found our fathers doing it
وَجَدْنَا عَلَيْهَا آبَاءَنَاSay, "Indeed, Allah does not order immorality.
قُلْ إِنَّ اللَّهَ لا يَأْمُرُ بِالْفَحْشَاءِWe found our fathers doing it
وَجَدْنَا عَلَيْهَا آبَاءَنَاAnd the Prophet (peace and blessings be upon him), when Abu Hurayrah informed him of what Satan had advised him to recite the Verse of the Throne every night; and that a protector from Allah would remain over him; and that no Satan would approach him until morning, the Prophet (peace and blessings be upon him) said: (He has told you the truth, and he is a liar) .
And when the scholar of the Jews reported that they found in the Torah: that Allah places the heavens on a finger, and the earths on a finger, the Prophet (peace and blessings be upon him) laughed, affirming this statement and believing in it.
So the important thing is that the truth must be accepted from any person; but if you fear that you will attribute this to its speaker, and he is a man of bid'ah (religious innovation), and you fear that people will be deceived by him and become proud of him, do not do it; because warding off harms is more important than seeking benefits.