Hakim al-Umma Mawlana Ashraf Ali Thanawi (Allah have mercy on him) wrote supporting the ban on Darul Uloom Deoband’s student involvement in political activities,
‘Assume three friends are traveling. At a certain point in their path they found that three or four wolves are attacking a lion.This is blocking the road. These people did not have any weapons. However, around them there are stones and rocks. These three individuals differed in opinion and hence acted differently.
One opted that he must help the lion. If he is victorious then being affected by my favor he would not bother me and allow me to pass forward.
The second thought that lion is alone and wolves outnumber him. Most likely the wolves will be victorious in the fight. If I help them they will repay my favor by not bothering me and allow me to walk on the path peacefully. Hence, he started to attack the lion with the stones and rocks.
The thrid individual decided that attacking with stones and rocks is neither enough to help the lion nor the wolves. In case if the one I helped is defeated the opponent will unnecessarily become my enemy with this futile effort. Even if he is victorious then what guarantee is there that his animal instinct will not overwhelm his intelligence. And he may harm me whenever he gets a chance. Therefore, until I have satisfactory means to defend myself it is best not to help anyone. Moreover I must ensure my own safety to the best of my ability. Then let whomever be victorious. It is possible that due to the lack of my involvement in this fight none will bother me. And even if he does bother me I would not be troubled that I myself made him an enemy.
Therefore, this third person parted from the other two and got involved in in his own safety measures. He used all his effort to avoid their reach. With calmness and serenity he made a long detour to reach the path ahead. Now it is his bad luck if the lion and wolves follow him there.
These are three disnticnt methodolgies taken by the three individuals. If these individuals did not oppose the established rules of intelligence and their intention was also not corrupt ( to reach their decision) then no one can rationally rebuke them.
However, if it is conveyed to an individual with explicit proof that your decision is dangerous and he can not defend it appropriately but continues to persist on his opinion then it is essential to rebuke him.’
Naqoosh wa tasurat Hakim al-Ummat ra, by Mawlana Abdul-Majid Daryabadi ra, page 272-3