Rather, it is obligatory for a Muslim to love the appearance of truth, whether it agrees with or contradicts their view. This is part of sincere advice for Alla

Moreover, the writer did not mention Sheikh At-Tahiri's criticism of his teacher, Sheikh Al-Jabiri, may Allah forgive him and have mercy on him, which is relevant to the discussion. It is essential to understand that disputes must be accompanied by justice and fairness, as Allah, the Exalted, stated (interpreted meaning): “Let not the hatred of a people incite you to not act justly. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.” Ibn Al-Qayyim rahimahullah said: "Fairness means that you measure for your opponent with the same measure you use for yourself; for there is in everything there is either equity or dishonesty." [Takhreej As-Sunan (1/122)] The writer states: "*5. Using the speech of Shaykh Yahya Hafidhahullah and Shaykh Fawzaan Hafidhahullah, on the subject matter of Tabdee. This a reoccurring misunderstanding, Tabdee is not the only reason for stopping the taking knowledge from a person, or to not promote a person to the masses..." *An error occurred in the numbering, which I followed to maintain the coherence of the text Commentary: The intent behind quoting Sheikh Yahya - may Allah aid him - was to clarify that the failure to declare an innovator can be due to reasons such as the obscurity of the innovation to the one refraining from declaring it. This is quite evident. If the author did not grasp my intended meaning in the quotation, he cannot be blamed for that, as Allah the Almighty says (interpreted meaning): “And above every knowledgeable person is one more knowledgeable.” However, the misfortune lies in giving commentary without fully comprehending. The poet said: “Rectify corruption through contemplation... and if (contemplation) is instinctive, do not change. “For how many a truth has been distorted... due to the ugliness of one's understanding.” What further astonishes me and renders my wonder unending is that the writer himself acknowledges this possibility, as shown in his sixth observation when he said: "Also,Tahiri is either unaware of the mistakes of Ubaid and what took place of the refutations against him and the extensive list of observations against him, and unaware that a Fitnah took place in Yemen..." If the author understood me clearly, then there would be no need for point five, as it has no place in the discussion. As for taking knowledge from someone who has shortcomings or errors while still being a Salafi and is well-known among the scholars, this is precisely the crux of the disagreement. I have previously quoted some of our scholars indicating that not every individual who errs in certain matters and is refuted in those matters must be completely disregarded. I will repeat the earlier citation as a reminder: “May I ask, would this commotion have arisen if the one transmitting from these scholars was looked at favourably in their eyes? For Sheikh Yusuf, may Allah reward him well, in Al-Hujaj As-Salafiyyah, quoted from As-Suhaimi in several instances - noting that the book was published for the first time nearly four years ago after As-Suhimi praised 'Al-Ibana' and its author in 1432 AH: