Reference: Rifqan Ahlas Sunnah bi Ahlis Sunnah
It is not permissible for any student of knowledge to make ‘imtihaan’ (test) of another person that he should take a position regarding a person who has been refuted or the one who refutes; if a person agrees with this student of knowledge [in his position] then he is safe, and if he does not agree with him then his is considered to be an innovator and boycotted.
It is not correct for anybody to attribute to Ahlus Sunnah, this type of chaos with regards to tabdee’ (considering others to be innovators) and boycotting.
It is not correct for anybody to attribute to the methodology of the Salaf: [the mentality of:] ‘whosoever does not tread on this chaotic path’ as being: ‘mumayyi’’ (one who dilutes).
The beneficial type of boycotting amongst Ahlus Sunnah is when it benefits the one being boycotted such as the father’s boycotting of his son, the teacher boycotting his student and also when the boycotting occurs from a person in authority and high standing; in such cases of boycotting there is benefit for the one being boycotted.
As for when the boycotting occurs from some students towards others – especially in affairs where boycotting is not permissible – then this does not benefit the one being boycotted at all. Rather, it only results in alienation, enmity and cutting off from each other.
Shaykhul Islaam Ibn Taymiyyah said in a statement of his regarding Yazeed the son of Mu’awiyyah:
“The correct stance is what the scholars are upon, that he is not specified with love nor cursing; along with this, if he was an open sinner or an oppressor then Allah forgives the open sinner and the oppressor. More so, when the sinner or the oppressor comes with great deeds of goodness.
Bukhaaree has narrated in his Saheeh, upon the authority of Ibn Umar (may Allaah be pleased with them both), that the Prophet (sal Allaahu alayhi wa sallam) said:
The first army to raid Constantinople will be forgiven
The leader of the first army that raided Constantinople was Yazeed the son of Mu’awiyyah, and Abu Ayoob al-Ansaari (may Allaah be pleased with him) was with him.
Hence, the obligation is to be moderate in this, to stop mentioning Yazeed bin Mu’awiyyah and not to test the Muslims regarding him – all of this is from the innovations that are contradictory to Ahlus Sunnah.” [2]
He also said, “…and similarly to divide the Ummah and test them with that which Allaah did not order nor His Messenger (sal Allaahu alayhi wa sallam). [3]
He also said, “It is not permissible for anyone to put appoint a particular person – other than the Prophet (sal Allaahu alayhi wa sallam) – and then call the Ummah to his way, thereafter showing loyalty and enmity based upon him.
It is not permissible to appoint a statement – other than the speech of Allaah, His Messenger and the Ijmaa’ of the Ummah – and then show loyalty or enmity based upon this statement. Rather this is from the actions of the people of innovation who appoint specific people or statements in order to differentiate between the Ummah, basing their loyalties upon these statements and people.” [4]
He also said, “So if the instructor or teacher orders with the boycotting of a person or orders for him to be abandoned, diminished or distanced and so on, then [one must] consider: has this person committed a sin against the Sharee’ah? If so, he is reprimanded according to the level of his sin and no more. If however, he did not commit a religious sin then it is not permissible for him to be punished due to him merely being a target for the teacher or other than him.” [5]
It is not permissible for the teachers (i.e. the scholars) to divide the people into groups and parties and act in a way that causes hatred and enmity between them. Rather they (the teachers and scholars) should be like brothers cooperating upon righteousness and Taqwa; just as Allaah said:
{…and cooperate upon piety and fearing Allah, and do not cooperate upon sins and transgression} [05:02]
Al-Haafidh Ibn Rajab said in the explanation of the hadeeth,
From the goodness of a person’s Islaam is to leave alone that which does not concern him
He said: “this hadeeth is a core principle from the principles of manners.” [6]
He narrated that Imaam Abu Amr bin Al-Salaah narrated from Abu Muhammad bin Abee Zayd – the Imaam of the Maalikees in his time – that he said: “the complete essence of good manners and that which ties them together is based upon four Ahadeeth:
The saying of the Prophet (sal Allaahu alayhi wa sallam),
Whomsoever believes in Allaah and the Last Day, let him speak good or remain silent
Also, his saying,
From the goodness of a person’s Islaam is to leave alone that which does not concern him
Also, the summarised advice of the Prophet,
Do not become angry
Finally, the statement of the prophet (sal Allaahu alayhi wa sallam)
The believer loves for his brother that which he loves for himself.
* I (AbdulMusin al-Abbaad) say: how much are the students of knowledge in need of adorning themselves with such manners that would result in much goodness and benefit for themselves as well as for other than them; along with this [they are in need of] remaining distant from cold heartedness and harshness which does not result except in alienation, division, aversion of the hearts and breaking of the unity.
Footnotes:
Shaykh Saalih as-Suhaymee has also spoken regarding issues of a similar nature with respect to a specific fitnah that was used in testing, boycotting and oppressing other Salafees. Please read: https://madeenah.com/article.cfm?id=1353
[2] Majmoo’ Fataawa [3/413]
[3] Majmoo’ Fataawa [3/415]
[4] Majmoo’ Fataawa [20/164]
[5] Majmoo’ Fataawa [28/15]
[6] Jaami’ al-‘uloom wal hikam [1/28]
التمييع، و امتحان الناس، و…
المرجع: رفقا أهل السنة بأهل السنة
لا يجوز أن يمتحن أي طالب علم غيره بأن يكون له موقف من فلان المردود عليه أو الراد، فإن وافق سلم، وإن لم يوافق بدع وهجر.
وليس لأحد أن ينسب إلى أهل السنة مثل هذه الفوضى في التبديع والهجر، وليس لأحد أيضاً أن يصف من لا يسلك هذا المسلك الفوضوي بأنه مميع لمنهج السلف.
والهجر المفيد بين أهل السنة ما كان نافعاً للمهجور، كهجر الوالد ولده، والشيخ تلميذه، وكذا صدور الهجر ممن يكون له منزلة رفيعة ومكانة عالية، فإن هجر مثل هؤلاء يكون مفيداً للمهجور، وأما إذا صدر الهجر من بعض الطلبة لغيرهم، لا سيما إذا كان في أمور لا يسوغ الهجر بسببها، فذلك لا يفيد المهجور شيئاً، بل يترتب عليه وجود الوحشة والتدابر والتقاطع.
قال شيخ الإسلام ابن تيمية في مجموع الفتاوى [3/413-414]: في كلام له عن يزيد بن معاوية: ” والصواب هو ما عليه الأئمة، من أنه لا يخص بمحبة ولا يلعن، ومع هذا فإن كان فاسقاً أو ظالماً فالله يغفر للفاسق والظالم، ولا سيما إذا أتى بحسنات عظيمة، وقد روى البخاري في صحيحه عن ابن عمر رضي الله عنهما: أن النبي صلى الله عليه وسلم قال: ((أول جيش يغزو القسطنطينية مغفور له))
وأول جيش غزاها كان أميرهم يزيد بن معاوية، وكان معه أبو أيوب الأنصاري رضي الله عنه…
فالواجب الاقتصاد في ذلك، والإعراض عن ذكر يزيد بن معاوية وامتحان المسلمين به، فإن هذا من البدع المخالفة لأهل السنة”.
وقال [3/415]: “وكذلك التفريق بين الأمة وامتحانها بما لم يأمر الله به ولا رسوله صلى الله عليه وسلم.”
وقال [20/164]: “وليس لأحد أن ينصب للأمة شخصاً يدعو إلى طريقته، ويوالي ويعادي عليها غير النبي صلى الله عليه وسلم، ولا ينصب لهم كلاماً يوالي عليه ويعادي غير كلام الله ورسوله وما اجتمعت عليه الأمة، بل هذا من فعل أهل البدع الذين ينصبون لهم شخصاً أو كلاماً يفرقون به بين الأمة، يوالون به على ذلك الكلام أو تلك النسبة ويعادون.”
وقال [28/15-16]: “فإذا كان المعلم أو الأستاذ قد أمر بهجر شخص أو بإهداره وإسقاطه وإبعاده ونحو ذلك نظر فيه: فإن كان قد فعل ذنباً شرعياً عوقب بقدر ذنبه بلا زيادة، وإن لم يكن أذنب ذنباً شرعياً لم يجز أن يعاقب بشيء لأجل غرض المعلم أو غيره.
وليس للمعلمين أن يحزبوا الناس ويفعلوا ما يلقي بينهم العداوة والبغضاء، بل يكونون مثل الإخوة المتعاونين على البر والتقوى، كما قال الله تعالى:
{وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ}
قال الحافظ ابن رجب في شرح حديث: ((من حسن إسلام المرء تركه ما لا يعنيه)) من كتابه جامع العلوم والحكم [1/288]: وهذا الحديث أصل عظيم من أصول الأدب.
وقد حكى الإمام أبو عمرو بن الصلاح عن أبي محمد بن أبي زيد – إمام المالكية في زمانه – أنه قال جماع آداب الخير وأزمته تتفرع من أربعة أحاديث، قول النبي صلى الله عليه وسلم: ((من كان يؤمن بالله واليوم الآخر فليقل خيراً أو ليصمت))، وقوله صلى الله عليه وسلم: ((من حسن إسلام المرء تركه ما لا يعنيه))، وقوله للذي اختصر له في الوصية: ((لا تغضب))، وقوله صلى الله عليه وسلم: ((المؤمن يحب لأخيه ما يحب لنفسه)).
أقول: ما أحوج طلبة العلم إلى التأدب بهذه الآداب التي تعود عليهم وعلى غيرهم بالخير والفائدة، مع البعد من الجفاء والفظاظة التي لا تثمر إلا الوحشة والفرقة وتنافر القلوب وتمزيق الشمل
