❓ Is the Praise of Ahl-ul-Bid’ah a Cause for Expulsion from Salafiyyah?
(by Shaykh Abdullah Muhammad Mushtaq, Jamia Darussalam Oomerabad, Jamiah Ha’il (Saudi Arabia))
What is the ruling on praising the People of Innovation (Ahl-ul-Bid’ah)? I will not discuss this specific issue here. Rather, my discussion focuses on this: If someone praises a person of innovation, will he then be considered expelled from Salafiyyah? Will his Methodology (Manhaj) be considered incorrect?
📚 It is evident from the books of the Salaf that people have praised Ahl-ul-Bid’ah for various purposes in every era, and this has been done by individuals whose Salafiyyah cannot even be doubted.
🔹 The Stance of Shaykh al-Islam Ibn Taymiyyah (Rahimahullah)
Allama Ibn Taymiyyah has refuted the Rafidah (Shia) more than anyone else; yet, he felt no hesitation in mentioning their virtues in certain places.
Thus, he writes:
> “And among the Rafidah, there are those who are devout worshippers, scrupulous, and ascetics, but in this regard, they are not like others among the People of Desires (Ahl-ul-Ahwa). The Mu’tazila are more intelligent, more knowledgeable, and more religious than them; and lying and immorality are less prevalent among them than in the Rafidah.
> And the Zaydiyyah among the Shia are better than them: they are closer to truthfulness, justice, and knowledge.
> And among the People of Desires, there is no one more truthful nor more devout in worship than the Khawarij.
> Yet, despite this, Ahl-us-Sunnah exercise justice and fairness with them and do not oppress them; for oppression is conventionally forbidden regardless of the situation, as has been mentioned previously. Rather, Ahl-us-Sunnah possess more goodness for every one of these groups than they have for one another; indeed, they are better and more just towards the Rafidah than some Rafidah are towards others.”
(Minhaj as-Sunnah an-Nabawiyyah 5/157)
✨ In this passage, Allama Ibn Taymiyyah has mentioned certain virtues of the Rawafid, the Mu’tazila, and the Khawarij, and then declared Ahl-us-Sunnah to be the greatest well-wishers for them.
🔹 Evidence from the Science of Narrator Criticism (Jarh wa Ta’deel)
In the books of Jarh wa Ta’deel, you will find regarding many narrators that the scholars said: “Reliable (Thiqah), Truthful (Sadooq), but he is a person of innovation.”
For example, Ibn Abi Hatim stated:
> “Amr bin Ali said: Uthman al-Barri is truthful (Sadooq), but has many errors and delusions, and he was a person of innovation.”
Allama Al-Dhahabi says regarding Aban bin Taghlib:
> “Aban bin Taghlib Al-Kufi was a zealous Shi’i, but he is truthful (Sadooq). So, for us is his truthfulness, and upon him is his innovation. Ahmad bin Hanbal, Ibn Ma’in, and Abu Hatim declared him reliable (Thiqah). Ibn Adi cited him and said: ‘He was extreme in Shi’ism.’ Al-Sa’di said: ‘A deviant who openly declared his deviation.'”
Adh-Dhahabi continues:
> “Someone might say: How is the authentication (Tawthiq) of an innovator permissible when the limit of reliability requires probity (‘Adalah) and precision? How can one who is a person of innovation be just?
> The answer is that innovation is of two types: A minor innovation, such as the exaggeration in Shi’ism, or Shi’ism without exaggeration and without distortion; this was common among the Tabi’in and their successors, alongside [their] religion, piety, and truthfulness.”
(Mizan al-I’tidal: 1/5)
🔹 The Case of Bishr al-Marisi
Furthermore, Allama Adh-Dhahabi mentions a severe innovator in good terms. Bishr al-Marisi is well-known for his innovation, and due to his innovation, scholars declared him a disbeliever (Kafir).
Yet, in his biography, Adh-Dhahabi (Rahimahullah) writes:
> “And he who is declared a disbeliever due to an innovation—even if it is major—is not like the original disbeliever, nor like the Jew or the Magian. Allah refuses to make the one who believes in Allah and His Messenger and the Last Day, and fasts, prays, performs Hajj, and gives Zakat—even if he commits major sins, goes astray, and innovates—like the one who opposes the Messenger, worships an idol, discards the laws, and disbelieves. However, we seek refuge with Allah from innovations and their people.” (Siyar A’lam an-Nubala 10/202)
⚠️ Now estimate this: Scholars declared a man a disbeliever due to innovation, yet Allama Adh-Dhahabi mentions his faith, prayer, fasting, and worship.
🔹 Other Examples
1️⃣ Az-Zamakhshari: The Mu’tazili stance of Zamakhshari, the author of Al-Kashshaf, is well-known. Despite this, Allama Ibn Kathir (Rahimahullah) writes in his Tafsir:
> “The Allama (Great Scholar) Abu al-Qasim Mahmud bin Umar az-Zamakhshari said in his Tafsir…”
Here, despite Zamakhshari’s I’tizal, Ibn Kathir refers to him as “Allama” in his Tafsir.
2️⃣ Al-Alusi: Allama Al-Alusi is a Naqshbandi Sufi exegete (Mufassir), and his Tafsir contains a large number of Sufi issues. Despite this, Allama Al-Albani (Rahimahullah) has mentioned him as “Allama” in several places. For instance, he says in one place:
“If you have known this, then it is not correct to use the verse as evidence in any way. And the Investigating Scholar (Al-Allama Al-Muhaqqiq) Al-Alusi said in ‘Ruh al-Ma’ani’…”
(Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, 55)
🛑 Conclusion
From these texts, it becomes known that if someone praises a person of innovation or mentions them in good terms, the method of expelling him from the Manhaj (Methodology) is a matter that requires reconsideration (Mahall-e-Nazar).
✍️ Abdullah Muhammad Mushtaq
(Translated by Mohammed bin Thajammul Hussain Manna from the Shaykh’s Facebook page, the post was originally in Urdu.)
Saheehus-Seerah 