Shaykh Saalim At-Taweel said, “Praise is to Allah the lord of the universe and the final victory is for those who are God-fearing. There is no aggression except on the oppressors. The peace and blessing are upon the seal of prophets, his household and his companions.
To proceed, indeed, the origin concerning the person who makes a mistake is to refute his mistake because a mistake is a munkar (wrong-doing) and the wrong-doing must be forbidden and changed if that is possible.
The principle is taken from the famous hadeeth which is narrated by Abu Sa’eed Al-Khudri in Sahih Muslim “Whoever sees a wrong-doing then let him change it by his hand. If he was unable then let him change it by his tongue. If he was unable then let him change it by his heart and that is the weakest of faith.”.
Allah the exalted-who is the lord of the universe-, has refuted the falsehood of the people of falsehood and the doubts of the people of doubts so that this becomes a methodology for his servants. We see that even when the falsehood was so clear that no two sane men will dispute over it the refutation of that falsehood was detailed and accompanied with various proofs.
So Allah the exalted refuted those who denied resurrection, he refuted those who claimed that Allah has a son, he refuted those who said the angels are the daughters of Allah, he refuted those who said Allah is poor, he refuted those who said Allah is a miser, he refuted those who said we are the children of Allah and his loved ones, he refuted those who said the fire will not touch us except for few days, he refuted those who said who is going to revive bones that turned to dust and he refuted those who said the prophet peace is upon him is insane or a poet and there are much more examples on this.
So I say that is the origin; to refute wrong-doing and change it and not to keep quiet.
However this is a subject to general principles such as the refutation must be done upon knowledge, in a gentle way, with patience and according to the public interest. Otherwise there could be times where remaining silent takes precedence and is more obligatory than refuting a person.
Some examples of this are the following:
1) If you were weak in knowledge and you stood up to a person who has a huge doubt or many doubts. This person could defeat you and appear to the people that he is upon the truth and you are upon the falsehood. In such a case it is better for you to remain silent. But you can seek aid from someone who is more knowledgeable than you to refute that falsifier.
2) If the refuted person was not responsive to the refutation nor he was taking heed from everyone who forbade his wrong-doing either because he was arrogant or he had a high position or for other reasons. In such case remaining silent is better than refuting until we find someone who is capable of refuting him in a way that will suit his conditions.
3) If the refutation was not beneficial then it is better not to refute. Because Allah the exalted said, “So remind if the reminder would benefit.” verse nine Al-A’laa. The meaning is if you see that the reminder would benefit then remind.
4) Also, if it became clear that an individual made a mistake deliberately and therefore someone refutes him and he becomes famous as a result (of that refutation against him). This is from the illnesses that many insignificant people are afflicted with where by they seek fame by means of uttering an outrageous statement just to instigate a torrent of refutations (from Ahlu Sunnah) and as a result they become famous.
5) Also, it could be from the wider interest not to refute and to remain silent if it was feared that the refutation would cause the oppositionists, the enemies or the rivals (of Salafiyyah) to be gleeful and gloat particularly if the mistake was a result of ijtihaad or estimation.
6) At many times, the (upright) scholar (upon the sunnah) would refrain from refuting according to the principle of prioritizing. Because the wrong-doers are plenty and the people of falsehood can only be counted by Allah the exalted. Hence it is unfeasible to refute everyone who erred or went astray or transgressed or oppressed.
7) At other times, this scholar remains quiet about some of the falsehood because someone else (another scholar or strong student of knowledge from Ahlus Sunnah) has sufficed him from refutating it. Thus the refutations of many falsehoods fall under “Fard Kifaayah” which if some of the people (of knowledge) did (a refutation of these falsehoods) then others (all the other Muslims) are exempted from doing it (that refutation).
8) Some people (scholars or students of knowledge) remain silent even though they are right simply because they do not have something to say back (to a refutation upon them by a person who is incorrect in his refutation and upon an error in his understanding of that particular issue).
9) Others remain silent when they are wrong (knowing they can’t refute those upon the truth rebuking them) and if they are criticized by others for doing (wrong) they hide their falsehood (so the people think they are wrongly getting refured) and claim keeping quiet is better (than refuting the (correct) refutations upon them).
My dear brother who is reading this, these are some of the reasons that prevent the Muslim from refuting every single error.
I ask Allah to guide all the Muslims to what he likes and he is pleased with. Praise is to Allah at the beginning and at the end. Peace and blessing is upon our prophet, his household and his companions.”
Ref: saltaweel.com via dawah2sunnah.wordpress.com
Posted by Abdul Kareem Ibn Ozzie