Perhaps we all have experienced the\nsituation where we meant to convey a correct criticism with good intentions to\na friend, but it has unintentionally leaded to displeasure and annoyance. Have\nwe ever thought about the best way to increase the effectiveness of criticism?<\/p>\n\n\n\n
In general, when a person makes a\nmoral criticism, two targets could be sought: 1) the action which the\ncriticizer finds incorrect, 2) the person who has performed the incorrect\naction. What is painful and burdensome about criticism, and can lead to anger,\ngrudge, and animosity is the damage that hurts one\u2019s pride. Although that\nperson might argue about his action and bring proofs for its correctness, in\nreality, he is defending \u201chimself\u201d, and is attempting to save his esteem and\npersonality.<\/p>\n\n\n\n
Therefore, to assure that a criticism\ndoes not hurt one\u2019s pride or make him react, the criticizer has to set the incorrect\naction as the main target of his criticism rather than its performer. If so,\nthe criticism would be constructive, and desirable consequences would follow.\nThe traditions of Imam Hassan (PBUH) bear a good example of such criticism:<\/p>\n\n\n\n
One day, Imam Hassan (PBUH) and Imam\nHussain (PBUH) passed an old man who was performing Wudu (ablutions); but not\nin the right way. Instead of criticizing his Wudu, they pretended to be in a\ndebate about their own performance of Wudu. Hence, they said to the old man,\u201dWe\nwill perform Wudu; you be the judge, and decide who performs it correctly.\nThen, they performed Wudu and asked about its correctness from the old man. The\nold man, who had realized their intention, said, \u201dYou both performed Wudu well.\nIt was me who did not know how to perform Wudu correctly. Now, I have learned\nhow to do so from you. I have repented by you, and been bestowed by the mercy\nyou have upon the nation of your grandfather\u201d (1).<\/p>\n\n\n\n
Imam Hassan (PBUH) and Imam Hussain\n(PBUH) neither criticized the man old man, nor reproached him for his ignorance\nof the ruling of Islam. Moreover, they did not refer to his way of performing\nWudu, nor did they call his action void. Rather, they performed Wudu themselves\nand taught the man its correct way indirectly. The result of this polite and\nwise criticism was that the old man confessed to his mistake explicitly,\nlearned how to perform Wudu correctly, and thanked them with kindness and\npleasure.<\/p>\n\n\n\n
Indeed, having good morals is the best\nway of criticism and education. It is so important that according to Imam\nHassan (PBUH),\u201d The best of the best is having good morals\u201d (2).<\/p>\n\n\n\n
How cautious are we towards the\ndetails the Ahl al-Bayt (PBUT) have taught us in criticizing our brothers in\nfaith? Are we helping others progress and get educated through good morals and\nleniency?<\/p>\n\n\n\n
(The above is a selection taken from \u201cMorality in Regards with\nCoexistence and Humane Values\u201d, by Hujjat al-Islam Muhammad Taqi Falsafi (with\nsome changes))<\/p>\n\n\n\n
The Roshd website congratulates all\nMuslims, especially you dear friend, upon 15th of Ramadan, the birthday\nanniversary of the heir of good morals and grandson of the mercy upon world,\nImam Hassan (PBUH).<\/p>\n\n\n\n
Footnotes:<\/p>\n\n\n\n
1.\nManaaqib, vol. 3, p. 400; Bihar al-Anwar, vol. 43, p. 319<\/p>\n\n\n\n
2.\nKhisaal, vol. 1, p. 29, Hadith 102; Mustadrak al-Wassa\u2019il,\nvol. 8, p. 443, Hadith 0041; Kanz al-Ummal, vol. 3, p. 5, Hadith 5152)<\/p>\n\n\n\n
Perhaps we all have experienced the situation where we meant to convey a correct criticism with good intentions to a friend, but it has unintentionally leaded to displeasure and annoyance. Have we ever thought about the best way to increase the effectiveness of criticism?<\/p>\n\n\n\n
In general, when a person makes a\nmoral criticism, two targets could be sought: 1) the action which the\ncriticizer finds incorrect, 2) the person who has performed the incorrect\naction. What is painful and burdensome about criticism, and can lead to anger,\ngrudge, and animosity is the damage that hurts one\u2019s pride. Although that\nperson might argue about his action and bring proofs for its correctness, in\nreality, he is defending \u201chimself\u201d, and is attempting to save his esteem and\npersonality.<\/p>\n\n\n\n
Therefore, to assure that a criticism\ndoes not hurt one\u2019s pride or make him react, the criticizer has to set the incorrect\naction as the main target of his criticism rather than its performer. If so,\nthe criticism would be constructive, and desirable consequences would follow.\nThe traditions of Imam Hassan (PBUH) bear a good example of such criticism:<\/p>\n\n\n\n
One day, Imam Hassan (PBUH) and Imam\nHussain (PBUH) passed an old man who was performing Wudu (ablutions); but not\nin the right way. Instead of criticizing his Wudu, they pretended to be in a\ndebate about their own performance of Wudu. Hence, they said to the old man,\u201dWe\nwill perform Wudu; you be the judge, and decide who performs it correctly.\nThen, they performed Wudu and asked about its correctness from the old man. The\nold man, who had realized their intention, said, \u201dYou both performed Wudu well.\nIt was me who did not know how to perform Wudu correctly. Now, I have learned\nhow to do so from you. I have repented by you, and been bestowed by the mercy\nyou have upon the nation of your grandfather\u201d (1).<\/p>\n\n\n\n
Imam Hassan (PBUH) and Imam Hussain\n(PBUH) neither criticized the man old man, nor reproached him for his ignorance\nof the ruling of Islam. Moreover, they did not refer to his way of performing\nWudu, nor did they call his action void. Rather, they performed Wudu themselves\nand taught the man its correct way indirectly. The result of this polite and\nwise criticism was that the old man confessed to his mistake explicitly,\nlearned how to perform Wudu correctly, and thanked them with kindness and\npleasure.<\/p>\n\n\n\n
Indeed, having good morals is the best\nway of criticism and education. It is so important that according to Imam\nHassan (PBUH),\u201d The best of the best is having good morals\u201d (2).<\/p>\n\n\n\n
How cautious are we towards the\ndetails the Ahl al-Bayt (PBUT) have taught us in criticizing our brothers in\nfaith? Are we helping others progress and get educated through good morals and\nleniency?<\/p>\n\n\n\n
(The above is a selection taken from \u201cMorality in Regards with\nCoexistence and Humane Values\u201d, by Hujjat al-Islam Muhammad Taqi Falsafi (with\nsome changes))<\/p>\n\n\n\n
The Roshd website congratulates all\nMuslims, especially you dear friend, upon 15th of Ramadan, the birthday\nanniversary of the heir of good morals and grandson of the mercy upon world,\nImam Hassan (PBUH).<\/p>\n\n\n\n
Footnotes:<\/p>\n\n\n\n
1.\nManaaqib, vol. 3, p. 400; Bihar al-Anwar, vol. 43, p. 319<\/p>\n\n\n\n
2.\nKhisaal, vol. 1, p. 29, Hadith 102; Mustadrak al-Wassa\u2019il,\nvol. 8, p. 443, Hadith 0041; Kanz al-Ummal, vol. 3, p. 5, Hadith 5152)<\/p>\n","protected":false},"excerpt":{"rendered":"
Perhaps we all have experienced the situation where we meant to convey a correct criticism with good intentions to a friend, but it has unintentionally leaded to displeasure and annoyance. Have we ever thought about the best way to increase the effectiveness of criticism? In general, when a person makes a moral criticism, two targets […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[28248],"tags":[63289,63287,63145],"class_list":["post-4140","post","type-post","status-publish","format-standard","hentry","category-occasional-letters","tag-biography-of-the-imam-hassan-mojtaba","tag-criticism","tag-good-morals-3"],"yoast_head":"\n