What is obligatory when there is disagreement in jurisprudential issues, or in a matter upon which belief is based, due to a difference in the authentication of a hadith? Is it permissible to call the opponent an innovator?
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The questioner : There is disagreement in a jurisprudential issue, or in a matter upon which belief is based, due to a difference in authenticating or weakening a hadith. Is it permissible for one who considers the hadith weak to call the one who considers it authentic and acts upon it an innovator, or to say that his action is a religious innovation?
The Shaykh : Who is it that holds people accountable for their religions? Allah (Glorified and Exalted is He). If a hadith comes and people differ in its authentication, and some consider it an authentic hadith, then he must act in accordance with what this hadith indicates, whether in action or belief, because he will be held accountable:[Al-Qasas 28:65] He will be held accountable for the knowledge he possesses, and also for the understanding he possesses. The hadith may be authentic, and people may also differ in its understanding; some understand it in one way, and others in another. If one person understands it in one way and another in a different way, then it is obligatory for each of them to act in accordance with what he understood from the hadith. However, there is no harm in one of them discussing it with the other until they reach a unified opinion.
As for describing a person who disagrees with one’s opinion regarding the authentication of a hadith or its implication as being misguided or an innovator, this is not permissible. This is the practice of the people of desires. For this reason, we find that the Muslims, from the time of the Companions to this day, have excused one another regarding their understanding of the text. For example, the Prophet (peace and blessings be upon him) said to the Companions when he returned from the Battle of the Trench, after Jibril ordered him to go out to Banu Qurayzah, who had broken the treaty. He said to his companions: So they went out, and the time for prayer caught up with them. Some said: We will not pray except in Banu Qurayzah, even if the sun sets, and they delayed the prayer. Others said: We will pray at its time. Those who said that they would not pray except in Banu Qurayzah said: The Prophet (peace and blessings be upon him and his family) said: Sahih al-Bukhari 946 So we say: We have heard and obeyed.
And those who said: We will pray at its time, said: The Messenger (peace and blessings be upon him) did not intend for us to delay the prayer, but rather intended for us to hasten our departure. He intended for us to hasten our departure. So when the time for prayer arrives, we pray on the way and continue our journey.
These people did this, and those people did that, and the Prophet (peace and blessings be upon him and his family) knew about it and did not rebuke any one of them, even though the disagreement was over a great matter: a prayer that is delayed from its time or performed at its time.
Likewise, they differed in many issues, among which is: a pregnant woman whose husband died, and she gave birth before four months. The Sunnah states that if she gives birth after her husband’s death, even by minutes, her waiting period ends, and her mourning period ends, as in the hadith of Subay’ah al-Aslamiyyah, whose husband died and she gave birth a few nights later. The Prophet (peace and blessings be upon him) permitted her to marry. Some say: No, if she gives birth before four months and ten days, she must wait until she completes four months and ten days. And if four months and ten days pass before she gives birth, she must wait until she gives birth. It is said: Yes, if four months and ten days have passed and she has not given birth, she must wait until she gives birth; there is no doubt in this. But if she gives birth before four months and ten days, her waiting period ends. Who disagreed on this? Ali ibn Abi Talib and Abdullah ibn Abbas. Both were jurists, and both were scholars. Nevertheless, we return to the Sunnah and leave the opinion of Ali and the opinion of Ibn Abbas. The Sunnah is that if she gives birth before four months and ten days, her waiting period ends, and she becomes lawful for marriage. Even if, hypothetically, she gave birth while her husband was being washed, and she did not pray over him, her waiting period still ends. That is, her waiting period ends before his funeral is taken to the cemetery.
So I say: My brothers, it is not permissible for us to force people to accept what we understand from the evidence, nor is it permissible for us to force people to authenticate what they do not consider authentic. Allah (Mighty and Majestic) holds people accountable and will ask them on the Day of Resurrection:[Al-Qasas 28:65] Yes.
The Shaykh : Who is it that holds people accountable for their religions? Allah (Glorified and Exalted is He). If a hadith comes and people differ in its authentication, and some consider it an authentic hadith, then he must act in accordance with what this hadith indicates, whether in action or belief, because he will be held accountable:
And [mention] the Day He will call them and say, "What did you answer the messengers?"
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمْ الْمُرْسَلِينَAs for describing a person who disagrees with one’s opinion regarding the authentication of a hadith or its implication as being misguided or an innovator, this is not permissible. This is the practice of the people of desires. For this reason, we find that the Muslims, from the time of the Companions to this day, have excused one another regarding their understanding of the text. For example, the Prophet (peace and blessings be upon him) said to the Companions when he returned from the Battle of the Trench, after Jibril ordered him to go out to Banu Qurayzah, who had broken the treaty. He said to his companions:
None of you should pray 'Asr except in Banu Quraizah
لا يصلين أحد منكم العصر إلا في بني قريظةNone should offer the 'Asr prayer but at Bani Quraiza.
لا يصلين أحد العصر إلا في بني قريظةAnd those who said: We will pray at its time, said: The Messenger (peace and blessings be upon him) did not intend for us to delay the prayer, but rather intended for us to hasten our departure. He intended for us to hasten our departure. So when the time for prayer arrives, we pray on the way and continue our journey.
These people did this, and those people did that, and the Prophet (peace and blessings be upon him and his family) knew about it and did not rebuke any one of them, even though the disagreement was over a great matter: a prayer that is delayed from its time or performed at its time.
Likewise, they differed in many issues, among which is: a pregnant woman whose husband died, and she gave birth before four months. The Sunnah states that if she gives birth after her husband’s death, even by minutes, her waiting period ends, and her mourning period ends, as in the hadith of Subay’ah al-Aslamiyyah, whose husband died and she gave birth a few nights later. The Prophet (peace and blessings be upon him) permitted her to marry. Some say: No, if she gives birth before four months and ten days, she must wait until she completes four months and ten days. And if four months and ten days pass before she gives birth, she must wait until she gives birth. It is said: Yes, if four months and ten days have passed and she has not given birth, she must wait until she gives birth; there is no doubt in this. But if she gives birth before four months and ten days, her waiting period ends. Who disagreed on this? Ali ibn Abi Talib and Abdullah ibn Abbas. Both were jurists, and both were scholars. Nevertheless, we return to the Sunnah and leave the opinion of Ali and the opinion of Ibn Abbas. The Sunnah is that if she gives birth before four months and ten days, her waiting period ends, and she becomes lawful for marriage. Even if, hypothetically, she gave birth while her husband was being washed, and she did not pray over him, her waiting period still ends. That is, her waiting period ends before his funeral is taken to the cemetery.
So I say: My brothers, it is not permissible for us to force people to accept what we understand from the evidence, nor is it permissible for us to force people to authenticate what they do not consider authentic. Allah (Mighty and Majestic) holds people accountable and will ask them on the Day of Resurrection: