Is one excused for disagreeing in creed solely because of a shared intention, even if he deviates from the correct methodology in the principles of deriving evidence?
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The questioner: His EminenceThe Shaykh : Is one excused for disagreeing in creed solely because of a shared intention, even if he deviates from the correct methodology in the principles of deriving evidence... the texts?
The Shaykh : This issue is often raised in this time, and I see that it requires some detail. This question may be posed in another form: Is the ignorant person excused for his ignorance? There is no doubt that ignorance can be partial or total. I mentioned earlier that some of the opponents in the past disagreed on some creeds, and we said that the people of the Sunnah, from the people of critique and... their aim was to reach knowledge of the ruling of Allah (Mighty and Majestic) in what they held, and they erred. So, in my belief, error is forgiven if it stems from independent legal reasoning (ijtihad) in which its owner exerted his effort and did not fall short. There is no difference between error in the principles or in the branches if this rule is observed: If a man considers a ruling lawful which is forbidden in the Shari'ah, there is no doubt that if he knows its prohibition and yet considers it lawful, he becomes a disbeliever. This is a legal ruling, not a creed. And the reverse is exactly the same: If he considers a forbidden thing lawful through his independent legal reasoning, this is not considered disbelief, even though it is considered error and misguidance. So from the perspective of... it is not permissible necessarily, but from the perspective of being held accountable by Allah (Mighty and Majestic), his accountability is not like that of the disbeliever who knew the truth and denied it. So the criterion in this issue regarding accountability is not whether he erred in creed or in one of the principles, but the criterion in the case is: Did the truth become clear to him and then he denied it, as He (the Exalted) said regarding the polytheists:[An-Naml 27:14], and He said regarding the Jews and their knowledge of the truthfulness of the Prophet (peace and blessings be upon him), and yet they disbelieved in him, He (the Exalted) said: [Al-Baqarah 2:146]; so the criterion in accountability for error in creed or in rulings is not distinguishing between this and that, but distinguishing between the one who erred intending the truth with sincerity and exerting effort to reach it, or not intending it. Based on this, it is judged whether he is punished by Allah (Mighty and Majestic) or not.
Two hadiths come to mind on this occasion: One relates to what was mentioned earlier in His (the Exalted) saying regarding the Jews:[Al-Baqarah 2:146]. Al-Bukhari narrated in his Sahih that the Prophet (peace and blessings be upon him) had a Jewish boy who served him. This Jew fell ill, so he (peace and blessings be upon him) visited him and found him on his deathbed (and peace be upon you). He (peace and blessings be upon him) said to him: Sahih al-Bukhari 6681. The boy's father was at his head, and he raised his eyes to him as if consulting him, asking: What is your opinion regarding the statement of Muhammad (peace be upon him)? The wicked one answered with a word of truth, so he said to his son: Obey Abu al-Qasim. The boy said: There is no god but Allah, and he died. Then he (peace and blessings be upon him) said: .
The point of this hadith is like an explanation of the noble verse:[Al-Baqarah 2:146]. The father of this boy, when he saw his son on his deathbed and knew for certain that the Prophet (peace and blessings be upon him) was a truthful prophet, wanted to save his son from eternal abode in the punishment, so he said to him: Obey Abu al-Qasim. As for himself, His (the Exalted) saying regarding him is true: [An-Naml 27:14]. His father lived as a disbeliever, and perhaps died as such, but he advised his son and said to him: Obey Abu al-Qasim. This disbelief, which is denial, is what a person is held accountable for by Allah (Mighty and Majestic), and he will be eternally abiding in the Fire.
The second hadith: A hadith that I believe is very important regarding disbelief, and that error in disbelief is not forgiven because it is disbelief, but the criterion, as we mentioned, is ignorance. Al-Bukhari narrated in his Sahih from the hadith of Abu Sa'id al-Khudri and others as well, he said: - and here the point begins - he said: . When he died, they carried out this strange and unusual bequest for him, so Allah (Mighty and Majestic) said to his descendants: .
The point: No Muslim doubts that this man fell into disbelief when he doubted the ability of Allah (Blessed and Exalted is He) to restore him as he was, while he deserved the punishment. His heedlessness led him to think that he would be lost from his Lord, in his claim, so he bequeathed that unjust and strange bequest; where he ordered his children to burn him with fire, and scatter half of him in the strong wind and the other half in the surging sea. That was not what would cause him to be lost from his Lord, as He said in the noble Qur'an:[Ya-Sin 36:78] to the end of the verses. Exalted is Allah (Mighty and Majestic), and Allah knows best what was in his heart of restraint and motive that drove him to such a bequest: Muwatta Malik 29:12; meaning: that he believed in Allah (Mighty and Majestic) first, and in His justice second, and that he deserved the punishment because he never did any good. This fear of his Lord is what blinded him to His power, which it is not conceivable that a Muslim would live denying it, but the fear blinded him, so he bequeathed this bequest. When Allah (Mighty and Majestic) knew that from him, He said: .
Therefore, it is not permissible to separate error in a branch or error in a principle; error in rulings or error in creeds; it is error here and there, and it is disbelief here and there, or error here and there. Allah (Mighty and Majestic), the All-Knowing of what is in the breasts, is the One who will hold every person accountable for what was in his heart when he deviated from the right path: Was he intentional in it or unintentional? Was he intending to know the truth or not intending? This matter returns to Allah (Blessed and Exalted is He). As for the apparent rulings, these are a different matter. It is necessary to implement the apparent rulings if it appears that a certain Muslim says, as the Shi'ah say, that this mushaf is incomplete, and Allah (Mighty and Majestic) says:[Al-Hijr 15:9]. This is without doubt brought to the ruler and judge who rules by the Shari'ah, and he is invited to repent, and if he does not repent, he is killed. This is a ruling different from what we are discussing regarding Allah (Mighty and Majestic): Is one held accountable for error in creed or not? There is the detail we mentioned earlier.
And the gross error existing between the people of the Sunnah and the Shi'ah has many and very, very many aspects. So attempting to reach agreement between the Sunnah and the Shi'ah and leaving the attempt to reach agreement with the other Islamic sects, which are much closer to the people of the Sunnah than the Shi'ah; this, in my belief, will result in the outcome being as it was previously between Al-Azhar and the Shi'ah: that the Shi'ah remain in their error and their misguidance. And perhaps by announcing the rapprochement between the Sunnah and the Shi'ah, some of the Sunnah will be influenced by the Shi'ah; because they have activity in authorship and propaganda, unfortunately, more than the people of the Sunnah in some countries. And we in Syria know that many of the villages in eastern Syria have become Shi'ah because of their activity and distribution of their messages, without being met by the Sunni side to respond to them in their messages; until one of the shaykhsAl-Halabi : composed a book: "Why am I a Shi'i?", and mentioned there the debate that was published by the one called by them 'Abd al-Husayn, one of the scholars of the Shi'ah in Lebanon. He had composed a book he called "Al-Muraja'at" (The Revisits), and in these revisits I think he is not sincere; because the Shi'ah, as Ibn Taymiyyah (may Allah have mercy on him) describes them, are the most lying of the Islamic sects. He deludes the reader that a discussion took place between him and the Shaykh of Al-Azhar in his time.
The questioner : Salim al-Bashri.
The Shaykh: Yes.
The questioner : Salim al-Bashri.
The Shaykh : Yes, Salim al-Bashri. Discussions took place between him and him, so of course he asks and answers, and he makesThe Shaykh : this Bashri seem like a student of knowledge who has no knowledge, and he portrays the victory for this Shi'i. ThatThe Shaykh Al-Halabi : was influenced by this book and announced that he is a Shi'i!
The point is that it is extremely difficult to achieve rapprochement with the Shi'ah. I believe it is correct that if there is an effort being made toward bringing Muslims closer together, we should try to get closer to those who are nearest to us, for as it is said, the nearest are the most deserving of kindness. This is, of course, not a verse from the Noble Qur'an. This is the extent of the answer I was able to provide.
The Shaykh : This issue is often raised in this time, and I see that it requires some detail. This question may be posed in another form: Is the ignorant person excused for his ignorance? There is no doubt that ignorance can be partial or total. I mentioned earlier that some of the opponents in the past disagreed on some creeds, and we said that the people of the Sunnah, from the people of critique and... their aim was to reach knowledge of the ruling of Allah (Mighty and Majestic) in what they held, and they erred. So, in my belief, error is forgiven if it stems from independent legal reasoning (ijtihad) in which its owner exerted his effort and did not fall short. There is no difference between error in the principles or in the branches if this rule is observed: If a man considers a ruling lawful which is forbidden in the Shari'ah, there is no doubt that if he knows its prohibition and yet considers it lawful, he becomes a disbeliever. This is a legal ruling, not a creed. And the reverse is exactly the same: If he considers a forbidden thing lawful through his independent legal reasoning, this is not considered disbelief, even though it is considered error and misguidance. So from the perspective of... it is not permissible necessarily, but from the perspective of being held accountable by Allah (Mighty and Majestic), his accountability is not like that of the disbeliever who knew the truth and denied it. So the criterion in this issue regarding accountability is not whether he erred in creed or in one of the principles, but the criterion in the case is: Did the truth become clear to him and then he denied it, as He (the Exalted) said regarding the polytheists:
And they rejected them, while their [inner] selves were convinced thereof
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْknow him as they know their own sons
يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْTwo hadiths come to mind on this occasion: One relates to what was mentioned earlier in His (the Exalted) saying regarding the Jews:
know him as they know their own sons
يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْSay: La ilaha illallah
قل : لا إله إلا اللهPraise be to Allah who saved him from the Fire by me.
الحمد لله الذي نجَّاه بي من النارThe point of this hadith is like an explanation of the noble verse:
know him as they know their own sons
يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْAnd they rejected them, while their [inner] selves were convinced thereof
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْThe second hadith: A hadith that I believe is very important regarding disbelief, and that error in disbelief is not forgiven because it is disbelief, but the criterion, as we mentioned, is ignorance. Al-Bukhari narrated in his Sahih from the hadith of Abu Sa'id al-Khudri and others as well, he said:
There was a man among those before you who had never done any good. When the time of his death approached, he gathered his children around him and said to them, "What kind of father was I to you?" They said, "The best of fathers." He said, "I am a sinner with my Lord.
كان رجلٌ فيمن قبلكم لم يعمَلْ خيرًا قط ، فلما حضرته الوفاة جمع أولاده حوله وقال لهم : أيُّ أبٍ كنت لكم ؟ قالوا : خير أب ، قال : فإني مذنبٌ مع ربيI am a sinner with my Lord, and if Allah has the power over me, He will surely punish me with a severe punishment. When I die, take me and burn me with fire, then scatter half of my ashes in the wind and half in the sea.
فإني مذنب مع ربي ، ولئن قَدِرَ الله عليَّ لَيعذِّبَنِّي عذابًا شديدًا ، فإذا متُّ فخذوني وحرِّقوني بالنار ، ثم ذروا نصفي في الريح ، ونصفي في البحرBe so-and-so, and he became a sound human being. Allah (Mighty and Majestic) said, "O My servant, what drove you to do what you did?" He said, "O my Lord! Your fear." He said, "I have forgiven you.
كوني فلانًا فكانت بشرًا سويًا ، قال الله - عز وجل - : أي عبدي ، ما حملك على ما فعلت ؟ قال : يا رب ! خشيتك ، قال : فقد غفرت لكThe point: No Muslim doubts that this man fell into disbelief when he doubted the ability of Allah (Blessed and Exalted is He) to restore him as he was, while he deserved the punishment. His heedlessness led him to think that he would be lost from his Lord, in his claim, so he bequeathed that unjust and strange bequest; where he ordered his children to burn him with fire, and scatter half of him in the strong wind and the other half in the surging sea. That was not what would cause him to be lost from his Lord, as He said in the noble Qur'an:
And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"
وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيمٌYahya related to me from Malik from Said ibn Sulayman ibn Zayd ibn Thabit that Kharija ibn Zayd ibn Thabit told him that he was sitting with Zayd ibn Thabit when Muhammad ibn Abi Atiq came to him with his eyes brimming with tears. Zayd asked him what the matter was. He said, "I gave my wife command of herself, and she separated from me." Zayd said to him, "What made you do that?" He said, "The Decree." Zayd said, "Return to her if you wish for it is only one pronouncement, and you have access to her."
ما حملك على ذلك ؟ قال : خشيتكI have forgiven you.
قد غفرت لكTherefore, it is not permissible to separate error in a branch or error in a principle; error in rulings or error in creeds; it is error here and there, and it is disbelief here and there, or error here and there. Allah (Mighty and Majestic), the All-Knowing of what is in the breasts, is the One who will hold every person accountable for what was in his heart when he deviated from the right path: Was he intentional in it or unintentional? Was he intending to know the truth or not intending? This matter returns to Allah (Blessed and Exalted is He). As for the apparent rulings, these are a different matter. It is necessary to implement the apparent rulings if it appears that a certain Muslim says, as the Shi'ah say, that this mushaf is incomplete, and Allah (Mighty and Majestic) says:
Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَAnd the gross error existing between the people of the Sunnah and the Shi'ah has many and very, very many aspects. So attempting to reach agreement between the Sunnah and the Shi'ah and leaving the attempt to reach agreement with the other Islamic sects, which are much closer to the people of the Sunnah than the Shi'ah; this, in my belief, will result in the outcome being as it was previously between Al-Azhar and the Shi'ah: that the Shi'ah remain in their error and their misguidance. And perhaps by announcing the rapprochement between the Sunnah and the Shi'ah, some of the Sunnah will be influenced by the Shi'ah; because they have activity in authorship and propaganda, unfortunately, more than the people of the Sunnah in some countries. And we in Syria know that many of the villages in eastern Syria have become Shi'ah because of their activity and distribution of their messages, without being met by the Sunni side to respond to them in their messages; until one of the shaykhsAl-Halabi : composed a book: "Why am I a Shi'i?", and mentioned there the debate that was published by the one called by them 'Abd al-Husayn, one of the scholars of the Shi'ah in Lebanon. He had composed a book he called "Al-Muraja'at" (The Revisits), and in these revisits I think he is not sincere; because the Shi'ah, as Ibn Taymiyyah (may Allah have mercy on him) describes them, are the most lying of the Islamic sects. He deludes the reader that a discussion took place between him and the Shaykh of Al-Azhar in his time.
The questioner : Salim al-Bashri.
The Shaykh: Yes.
The questioner : Salim al-Bashri.
The Shaykh : Yes, Salim al-Bashri. Discussions took place between him and him, so of course he asks and answers, and he makesThe Shaykh : this Bashri seem like a student of knowledge who has no knowledge, and he portrays the victory for this Shi'i. ThatThe Shaykh Al-Halabi : was influenced by this book and announced that he is a Shi'i!
The point is that it is extremely difficult to achieve rapprochement with the Shi'ah. I believe it is correct that if there is an effort being made toward bringing Muslims closer together, we should try to get closer to those who are nearest to us, for as it is said, the nearest are the most deserving of kindness. This is, of course, not a verse from the Noble Qur'an. This is the extent of the answer I was able to provide.
Source
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