The Islamic Solution to Heretics
Sami Zaatari
Christian apologist and scholar Dr. James White has recently come out with an article on his site called ?A Comparison of Islam and Christianity'.
In his short article Dr. White seeks to contrast the difference between Muslims and Christians when it comes to dealing with heretics within both our faiths.
Dr. White writes:
I was noticing news reports concerning the rise in violence against Ahmadi Muslims in the news this morning. Evidently, an Islamic scholar, Dr. Aamer Liaqat Hussain, during a television program commemorating the 1974 act by Pakistan's parliament that declared Ahmadis "non-Muslims," argued that the murder of Ahmadis is a "religious duty." This sparked violence and murder, including the shooting of Abdul Manan Siddiqui, an American medical doctor, while he was seeing patients. The violence spawned by "heresy" on the part of orthodox Muslims stands in stark contrast to how believing, Biblical Christians respond to heresy.
RESPONSE
So James White makes a sweeping generalization on ?Orthodox' Muslims based on some events that are happening against Ahmadis in Pakistan? If that's not desperate then I really don't know what is.
It is quite obvious that James White had nothing to write about, so he simply made this short article to once again demonize the religion of Islam, as well as the Muslims. In fact if you click on the link to his article, you will see that James White has also posted a picture of a seemingly young and angry Muslim protestor who is shouting something. Obviously the picture is meant to give the image that Muslims look scary and are out there shouting, and folks this cheap tactic does work very strongly upon Dr. White's audience.
Dr. White continues:
Compare and contrast the Ahmadis with, say, Jehovah's Witnesses. How do we respond to those who deny central aspects of our faith? We surely identify their error. We refuse fellowship with them as well. And we train our people to proclaim the truth to them. We write books, produce pamphlets and tracts, even post YouTube videos refuting their claims. But we do not walk into their homes or offices and shoot them dead on the spot. We do not burn down Kingdom Halls and destroy the homes of Jehovah's Witnesses. But this is exactly what orthodox Islam does when its adherents are excited by the religious rhetoric of their leaders.
RESPONSE
It is really sad to see a scholar such as James White arguing in such cheap ways, especially for a man who always complains about other people distorting the truth.
Notice how quick James White went from Orthodox MUSLIMS to Orthodox Islam! How did that happen?
James White did not give ANY evidence that shows Orthodox Islam saying that heretics should be killed; rather what White did is simply make this up based on a few actions in Pakistan! So James White is judging Islam by its followers, but now notice the lovely inconsistency when he says the same can't be done for Christians, he writes:
It is important to note that as soon as this observation is made, Islamic apologists---rather than condemning the violence against Ahmadis---will instead point to historical events like the Spanish Inquisition. Of course, some of you noted that I specified "Biblical Christians" above, and of course, I reject the Roman system as a Christian system in the first place. But even here the Inquisition did not work like the rampaging fanatics in Pakistan. As wrong and heretical as the inquisitors themselves were, they had rules and guidelines, and what is more (and frankly, what is scary), many of those inquisitor believed they were doing God's will by "aiding" in the repentance of their victims! All of this goes to show the importance of recognizing that God did not give to the Church the sword, but gave to the Church the Gospel, by which men's hearts are changed.
Response
It is important to note that James White is a deceiver, because had he even bothered to go and check what Islamic apologists and scholars say, then he would see that they say the solution to heretics is NOT DEATH. Yet White didn't even bother to go read, or quote any proof to sustain his thesis that Orthodox Islam calls for the death of heretics.
Also notice the lovely double standards, when Christians go and kill heretics, its because they are wrong and not from the Bible! Why doesn't White allow this fairness for Islam? What makes this so much worst is that Dr. White hasn't even given any Islamic evidence to support his theory!!!
So with that said, what is the Islamic solution to heretics? Is it death? Or is it refuting their claims, publishing books and booklets against them, and even making lectures and youtube videos. Well let us consult what the Islamic scholars have to say about this, something Dr. White was too lazy to do, or maybe he did do it but purposely didn't quote them since he knew it would shatter his nonsense.
Here is what Sheikh Salih Al Munajjid Has to say in a detailed discussion on this topic:
This issue may be divided into three topics:
1. Definition of bid'ah 2. Categories of bid'ah 3. Rulings on one who commits bid'ah - does that make him a kaafir or not?
1. Definition of bid'ah.
Shaykh Muhammad ibn ?Uthaymeen (may Allaah have mercy on him) said: "According to sharee'ah, the definition is ?Worshipping Allaah in ways that Allaah has not prescribed.' If you wish you may say, ?Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa' al-raashidoon).'"
The first definition is taken from the aayah (interpretation of the meaning):
"Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?" [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
"I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa' al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters."
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa' al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid'ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid'ah hasanah (good innovation)."
(Majmoo' Fataawa Ibn ?Uthaymeen, vol. 2, p. 291)
2. Categories of bid'ah
Bid'ah may be divided into two categories:
(i) bid'ah which constitutes kufr
(ii) bid'ah which does not constitute kufr
If you ask, what is the definition of bid'ah which constitutes kufr and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: "The kind of bid'ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; or believing some notion about Allaah, His Messenger and His Book when they are far above that, whether in terms of denial of affirmation - because that means disbelieving in the Qur'aan and in the message with which Allaah sent His Messenger (peace and blessings of Allaah be upon him).
Examples include the bid'ah of the Jahamiyyah, who denied the attributes of Allaah; or the notion that the Qur'aan was created; or the notion that some of the attributes of Allaah were created; or the bid'ah of the Qadariyyah who denied the knowledge and actions of Allaah; or the bid'ah of the Mujassimah who likened Allaah to His creation. etc.
The second category, bid'ah which does not constitute kufr, is defined as that which does not imply rejection of the Qur'aan or of anything with which Allaah sent His Messengers.
Examples include the Marwaani bid'ahs (which were denounced by the greatest Sahaabah who did not approve of them, although they did not denounce them as kaafirs or refuse to give them bay'ah because of that), such as delaying some of the prayers until the end of the due times, doing the Eid khutbah before the Eid prayer, delivering the khutbah whilst sitting down on Fridays, etc.
(Ma'aarij al-Qubool, 2/503-504)
3- The ruling on one who commits bid'ah - is he regarded as a kaafir or not?
The answer is that it depends.
If the bid'ah constitutes kufr, then the person is one of the following two types:
(i) Either it is known that his intention is to destroy the foundations of Islam and make the Muslims doubt it. Such a person is definitely a kaafir; indeed, he is a stranger to Islam and is one of the enemies of the faith.
(ii) Or he is deceived and confused; he cannot be denounced as a kaafir until proof is established against him, fair and square.
If the bid'ah does not constitute kufr, then he should not be denounced as a kaafir. Rather, he remains a Muslim, but he has done a gravely evil action.
If you ask, how should we deal with those who commit bid'ah?
The answer is:
Shaykh Muhammad ibn ?Uthaymeen (may Allaah have mercy on him) said: "In both cases, we have to call these people - who claim to be Muslim but who commit acts of bid'ah which may constitute kufr or may be less than that - to the truth, by explaining the truth without being hostile or condemning what they are doing. But once we know that they are too arrogant to accept the truth - for Allaah says (interpretation of the meaning), ?And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge.' [al-An'aam 6:108] - if we find out that they are stubborn and arrogant, then we should point out their falsehood, because then pointing out their falsehood becomes an obligation upon us.
With regard to boycotting them, that depends upon the bid'ah. If it is a bid'ah which constitutes kufr, then it is obligatory to boycott the person who does it. If it is of a lesser degree than that, then it is essential to examine the situation further. If something may be achieved by boycotting the person, then we do it; if no purpose will be served by it, or if it will only make him more disobedient and arrogant, then we should avoid doing that, because whatever serves no purpose, it is better not to do it. And also in principle it is haraam to boycott a believer, because the Prophet (peace and blessings of Allaah be upon him) said: ?It is not permissible for a man to forsake [not speak to] his brother for more than three [days].'"
(Adapted from Majmoo' Fataawa Ibn ?Uthaymeen, vol. 2, p. 293)
So as you can see the Islamic solution to Heretics is as follows:
-Show them their errors in a kind and none-hostile way
-If they persist in their errors then it becomes obligatory upon us to point their falsehoods even though it may offend them
-Boycotting them if their deviant belief is very extreme, however so if it is not too extreme then boycotting them should be avoided
Here is another long and detailed discussion concerning how Orthodox Muslims should deal with heretics, from Islam-QA:
It is not permissible to expel a Muslim from the houses of Allaah, even if he is an innovator, because they are houses that are built to establish the remembrance and worship of Allaah. The innovator is to be appreciated for his worship and will be rewarded for all the good that he does for the sake of Allaah, but he incurs sin for his innovation. So it is not permissible for anyone to prevent him from worshipping and obeying Allaah, rather we should help him in that and encourage him to attend the congregational prayers of the Muslims, in the hope that he may learn the Sunnah from the people of knowledge, and give up innovated matters of religion.
The Prophet (peace and blessings of Allaah be upon him) even gave permission to some of the mushrikeen to enter the mosque, as in the story of Thumaamah ibn Athaal (may Allaah be pleased with him), when the Prophet (peace and blessings of Allaah be upon him) ordered that he be tied to one of the pillars of the mosque. That was before he became Muslim, and he became Muslim on the third day. He said to the Prophet (peace and blessings of Allaah be upon him): "I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger. O Muhammad, by Allaah, there was no face on earth that was more hateful to me than your face, but now your face has become the dearest of all faces to me. By Allaah, there was no religion on earth that was more hateful to me than your religion, but now your religion has become the dearest of all religions to me. By Allaah, there was no city on earth that was more hateful to me than your city, but now your city has become the dearest of all cities to me" Narrated by al-Bukhaari (462) and Muslim (1764).
Look at how his staying in the mosque became a cause of his being guided to Islam. How about the Muslims who take care of the maintenance of the mosque, give the adhaan, deliver the khutbah and so on, as mentioned in the question?
When Ka'b ibn Maalik stayed behind from the campaign to Tabook, the Prophet (peace and blessings of Allaah be upon him) ordered that he be shunned and forbade the people to talk to him, and he even ordered him to stay away from his wife, but he did not forbid him to attend the prayers in congregation with the Muslims.
He (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the Muslims to speak to us three among those who had stayed behind. So the people shunned us, or their attitude towards us changed, until it seemed to me that the land itself had turned hostile towards me and was no longer the land that I knew. We stayed like that for fifty days. As for my two companions, they stayed in their houses weeping, but I was the youngest and strongest of them. I would go out and attend the prayer, and go around in the marketplaces, and no one would speak to me. I would go to the Messenger of Allaah (S) and greet him with salaam, when he was sitting with the people after prayer, and I would say to myself: Did his lips move in response or not? Then I would pray close to him, stealing glances at him. When I focused on my prayer, he would look at me, then when I looked at him he would turn away. Narrated by al-Bukhaari (2757) and Muslim (2769).
When the Khawaarij manifested their bid'ah (innovation) and separated from the main body of the Muslims because of the idea and innovations they introduced, none of the Sahaabah ordered that they be removed or expelled from the mosques, because they are houses which Allaah has given permission to be built and His name mentioned in them. So it is not right for anyone to forbid that for which Allaah has given permission.
?Ali ibn Abi Taalib said concerning the Khawaarij: "They have three rights over us: that we should not initiate fighting with them so long as they do not fight us; that we should not prevent them from entering the mosques of Allaah to mention His name therein; and that we should not deny the booty to them so long as they have fought alongside us."
Narrated by Ibn Abi Shaybah in al-Musannaf (7/562) with a hasan isnaad.
What is prescribed in your case is to treat them kindly in the house of Allaah, and to strive to explain the Sunnah to them by all means. If you can prevent them from establishing their bid'ah, after asking the scholars and making sure that this particular action is indeed bid'ah, then you may prevent them from doing this bid'ah only, but you cannot prevent them from entering the mosque altogether. That is subject to the condition that preventing this bid'ah will not lead to trouble among the Muslims or to an evil that is greater than the bid'ah that you want to prevent.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Based on this, if the person or group combines good with evil in such a way that they cannot be separated, rather they will do it all or abandon it all, then it is not permissible merely to enjoin good or forbid evil, rather you should look and see. If the good is more prevalent, then it should be enjoined, even if that will entail a lesser amount of evil, and you should not forbid an evil if that means that a greater amount of good will be lost. In that case, forbidding evil would be more akin to blocking the path of Allaah and striving to stop people from obeying Him and His Messenger, and to stop people doing good. But if the evil is more prevalent then it should be forbidden, even if that means that a lesser amount of good will be lost. In that case, enjoining that good which entails a greater amount of evil is in fact enjoining evil and striving to disobey Allaah and His Messenger. If the good and evil are equal, then you should neither enjoin nor forbid, rather in some cases it will be better to enjoin (the good) and in some cases it will be better to forbid (the evil), and in some cases neither enjoining good nor forbidding evil will be appropriate, because the good and evil are so strongly connected.
That has to do with specific issues. But when speaking about specific actions, then good should be enjoined in general and evil should be forbidden in general.
With regard to a single person or group, then its good should be enjoined and its evil should be forbidden; its praiseworthy actions should be commended and its blameworthy actions should be criticized, in such a way that enjoining good will not cause most of the good to be lost or a greater evil to occur, and in such a way that forbidding evil will not cause a greater evil to occur or a greater good to be lost. If the matter is unclear then the believer should wait until the truth is clear to him, so that he will not do an act of obedience without the proper knowledge and intentions.
End quote from Majmoo' al-Fataawa (28/129-130); al-Istiqaamah (2/217-218).
Shaykh Muhammad ibn Saalih al-?Uthaymeen (may Allaah have mercy on him) was asked:
We have Shi'ah with us at work. Is it permissible for us to return their salaams? We also see them in the mosque praying on pieces of paper; is it permissible to expel them from the mosque?
He replied:
I say: treat them as they treat you. If they greet you with salaam, then return their salaams. It is not good to expel them from the mosque, rather some of them may be from among the common folk who do not know anything and have been misled by their scholars. If you are clever and call them in ways that are better, you may be able to influence them. Using violence is not something that is narrated in sharee'ah. Allaah loves kindness in all things. Now if you oppose them and say "Do not prostrate on pieces of paper, do not prostrate on stones" and the like, if the matter may be settled there and they will give up these things, that is good. But (the problem is that) they will persist, and the enmity and hostility between you will increase. What I think you must do is advise them first, especially the ordinary people. Advising does not mean attacking their madhhab and false religion. No, advising means explaining the truth to them and teaching them the Sunnah. Then after that, if you explain the Sunnah to them, I am absolutely certain that if they have real faith, they will come back to the Sunnah and give up their falsehood. If that happens, then that is better. If it does not happen, then you should treat them as they treat you. As for expelling them from the mosque, you have no right to do that.
Liqaa'aat al-Baab il-Maftooh (no. 80, question no. 4).
Finally:
We should point out to you that not everyone who does an act of bid'ah (innovation) is an innovator, and not everything that you regard as bid'ah is necessarily an innovation. It is not permissible to take as a reference point in this issue the junior seekers of knowledge or those who are zealous about the Sunnah. They themselves need guidance, care and advice. For example, they may think that clasping the hands to the chest after rukoo' (bowing) is a bid'ah. Do they judge the one who does that as an innovator? Do they want to expel such people from the mosques? Do they know that those who do that - clasping the hands to the chest after bowing - are among our imams and scholars?
We appreciate these brothers for their enthusiasm for the Sunnah, but we do not want them to let their enthusiasm make them pass judgement on people or expel them from the houses of Allaah. How much we have suffered from categorization of people; do we want to bring that categorization into the houses of Allaah? We hope that this will not happen and we hope that they will be sensible and ask - as they have done in this case. Here the fatwa of the scholars is clear even with regard to extreme innovators such as the Shi'ah, and we should not neglect to call them and encourage them to follow the Sunnah in the way that is best. http://islam-qa.com/en/ref/112062/innovators
So as you can see innovators are not to even be thrown out of mosques! Also the Hadith of Ali that was quoted above soundly refutes and debunks Dr. White's nonsense, I re-quote it again:
?Ali ibn Abi Taalib said concerning the Khawaarij: "They have three rights over us: that we should not initiate fighting with them so long as they do not fight us; that we should not prevent them from entering the mosques of Allaah to mention His name therein; and that we should not deny the booty to them so long as they have fought alongside us."
This hadith by one of the greatest Muslims completely crushes Dr. White's gross miss-representation of the Islamic position concerning heretics.
There is full of Islamic material available on this topic, which teaches the Muslims on how we should deal with heretics, I strongly advise that both Muslims and the ignorant Dr. White go and check on these sources to get a good understanding.
In conclusion the Islamic position towards heretics is:
-Approach them with no hostility to bring them back to the correct path
-If they are stubborn and persist then point out the falsehoods in their deviant beliefs
-Do not fight them
-Publish material such as books, articles, lectures, tapes, DVD'S, and any other form of communication that will spread the truth against the deviant beliefs
-Avoid them and do not befriend them unless you are teaching them the truth, and pointing out their mistakes
-Do not kick them out of the mosques, and do not boycott them unless their deviancy is very extreme
-Treat them in a way they treat you, if they extend the Salam to you, then you do the same and so on.
And Allah certainly Knows Best!
www.muslim-responses.com