Is It From Methodology of Pious Predecessors to Keep Quiet About Ahlul Bidah?! – [Reminder to Greenlane’s Allies at Stoke-On-Trent (Markaz At-Tawheed, Markaz As-Sunnah and Their Ilk)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said: ‘’And Imaan is known about a man, just as all the states of his heart are known by way of his (outward) allegiances, enmities, his rejoicing, anger, hunger, thirst, and other such affairs. For these matters have certain outward binding necessities (lawaazim dhaahirah) and the outward matters necessitate inward matters. And this is a matter known, the people know this concerning the one that they have experienced and tested (jarraboohu wamtahinoohu)… [minhaaj-as-sunnah 8/475] [Translation:]

One of the Salaf said: “The one who is silent about the truth is a silent devil, while the one who speaks falsehood is a speaking devil” [Quoted in Ad-Durar as-Saniyyah. 8/75-79]

Are the issues between Greenlane and Salafipublications Personal?

Question to Al-Allaamah Zayd Bin Haadee al-Mad’khalee [may Allaah have mercy upon him]: Is it from the methodology of the (pious) predecessors to remain silent about the callers amongst the adherents to innovations in religious affairs due to giving consideration to some benefit in doing so, and also remaining silent about a person who is an innovator in religious affairs – not declaring declaring him as an innovator in religious affairs and not warning against him- out of giving consideration to some benefit in doing so? (See Footnote A)

The answer: It is not from the methodology of the (pious) predecessors to remain silent about the adherents to innovations in religious affairs – who openly call to it- out of giving consideration to some benefit in doing do, because the spread of innovations in religious affairs – in societies – corrupts the people, and there is no doubt that warding off evil takes precedence over bringing benefits, just as it is not permissible to remain silent about mentioning the one who innovates in religious affairs. Being silent about him causes harm to society, so he must be mentioned with his innovation and warning given against him out of sincere advice to the Muslims (i.e. so that Muslims do not follow the misguidance of such a person), and this is done based on the ability to explain. (See Footnote B)

And it is reported in an authentic hadith: “Whoever among you sees an evil, let him change it with his hand, and if he is not able to do so, then with his tongue, and if he is not able to, then with his heart, and that is the weakest of faith”. (See Footnote C)

The spread of innovations in religious affairs and being silent about the callers to it is tantamount to allowing evil to remain and not stopping it, and this is not permissible in the Shariah of Islam that was revealed by [The All-Wise, The One Acquainted with everything (i.e. Allaah)] to [Muhammad, whom he appinted as a giver of glad tidings, a warner, a lamp spreading light (through the instructions from the Qur’an and the Sunnah). [Al-Ajwibah Al-Athariyyah. page 104. slightly paraphrased]

Footnote A: Questioner asked Al-Allaamah Ubaid Bin Abdillaah al-Jaabiriy [may Allaah preserve him]: Assalaamu alaykum warahmatullaahi wabarakaatuhu. We hear a statement from some of the Mashaayihk of Ahlus Sunnah: “This man is from Ahlul Bidah (the people who adhere to innovations in religious affairs); is it understood that he is a Mubtadi (an innovator) or not?”

Answer: What I have knowledge of is that this statement has two applications according to Ahlus Sunnah [i.e. those who adhere to the authentic Prophetic path). The first of them and it is what is meant in most cases is that he is a Mubtadi [an innovator in religious affairs]. He knows the truth, but he is an obstinate person. He refuses (to accept truth), but (accepts) deviation. He knows the Sunnah, but refuses to follow it and (follows) innovations in religious affairs. He acts upon innovations in religious affairs whilst knowing that it is innovations in religious affairs. The other meaning is that this man is a person upon innovation in religious affairs-meaning: He acts upon religious innovation even though he is not an innovator in religious affairs, because what we know regarding the methodology of Ahlus Sunnah Wal-Jamaaa’ah is that they do not declare any specific person an innovator in religious affairs until the proofs are established against him. [Source: Al-Haddul Faasil Bayna Mu-aamalah Ahl As-Sunnah Wa Ahl Al-Baatil 60. slightly paraphrased]

Footnote B: Ability to refute: Al-Allaamah Zayd Bin Haadee Al-Mad’khalee [may Allaah have mercy upon him] said: The obligation of refuting the Mukhaalif [the opposer of the truth] is not lifted from the scholar due to anticipation of harm, unless it is harm he is not able to bear. Then [in this case], Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the innovator in religious affairs and the obstinate opponent against truth. [Al Ajwibah Al Mukhtasar Alaa As-ila Al-Ashrati’ Pages 43-44]

Footnote C: Enjoining good and forbidding evil: Question to Imaam Abdul Azeez Bin Baaz (may Allaah have mercy upon him]: Is enjoining Good and Forbidding Evil by the hand an obligation on all Muslims, or is it limited to those in authority and their deputies?

Answer: Stopping wrong is obligated on all Muslims according to their ability, because the Messenger [sallal laahu alayhi wasallam] “Anyone of you who sees evil [i.e. that which is declared an evil deed by Islaam], let them stop it with their hand; if he cannot, then with their tongue; and if they cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawa Ibn Baaz 8/208. Slightly paraphrased]

Read article by Shaikh Abu Khadeejah [may Allaah preserve him]: An Exposition Of The Ikhwāni Principle Of Excusing Differences For The Sake Of Unity: “We excuse one another in that which we differ.”:

Listen to short audio clip by Shaikh Abu Hakeem [may Allaah preserve him]: You Salafis are too harsh:

Read: The Crime of Tamyee’ upon the Salafee Manhaj: Parts 1 to 9: By Al-Allaamah Ubayd Bin Abdillaah Al-Jaabiriy [may Allaah preserve him]:

The Crime of Tamyīʿ upon the Salafī Manhaj – by Shaikh Dr. Amjad Rafīq [may Allaah preserve him]:

Doubts around the Dawah by Shaikh Abu Hakeem [may Allaah preserve him]:

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