‫بسم هللا الرحمن الرحيم‬

■The First Chapter■

[The Second Sub-Chapter]

It has become clear from what was raised in the previous sub-chapter; of evidences, Salafi
narrations, and speech of the people of knowledge.
That the establishment made by Shaykh Muhammad Al-Imām - may Allah correct him -:
"A sunni will not be an innovator due to negligence in some of the Sunnah"❗️

Is an establishment which is (bid'ē) innovative and falsehood.

What caused him to establish this? prior to this he established:
"A man will not be an innovator due to opposing a known part in Islām until he hates and loves
for its sake and makes it incumbent upon people."

Shaykh Muhammad Al-Imām - may Allaah correct him-, in "Al-Ibaanah" page 36, said:

"A person will be an innovator due opposing these three foundations "the book, the sunnah,
what the salaf were upon" either totally like those who apostates from the Islām, or partially by
opposing in a known affair in islām and hating and loving upon it.

Shaykh-Ul-Islām, Ibn Taymiyyah, may Allah have mercy upon him, as found in Majmū' Al-
Fatāwa 6/338, said:

"For this it was from the distinguishing signs of the people of innovation, to introduce a
statement or an action, and then to make it incumbent upon the people, forcing it upon them,
allegiencing upon it, and being hostile for leaving it.

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 As the Khawārij innovated their ideology and made it incumbent upon the people, and they
hated and loved based upon it, and the Rāfida innovated their ideology and made it incumbent
upon the people, and they hated and loved based upon it."
[End of speech]1

I, seeking aid with Allaah, say:

Shaykh Muhammad Al-Imām in this speech established that: the negligent in some of the
sunnah, who fell into opposition of a clear part of Islām, is an innovator but with a condition:
For him to hate and love based upon it, this is clear in his statement:

"...hating and loving upon it"

It's a sentence which depicts a scenario; it means when one hates and loves upon it.
The intent of Shaykh Muhammad Al-Imām with this is, that one incumbents the people upon it
and forces them to it, not just hating and loving upon it, as his usage of the speech of Shaykh-
Ul-Islām Ibn Taymiyyah, may Allah have mercy upon him, points towards, whereby he said:

"to make it incumbent upon the people, forcing it upon them, allegiencing upon it, and being
hostile for leaving it".

What also points to this is the statement of Shaykh Muhammad Al-Imām in "Al-Ibaanah" page
168, after he established that Jarh wa Ta'dīl is built upon the most probable speculation ( ) he
said:

"The most probable just mentioned previously is in regards to those who aren't spreading their
evil, and manifesting their mistakes.

1 He relayed it as being from Majmū' Al-Fatāwa but its instead found in "Al-Fatāwa Al-Kubrā" 6/338

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As for those who publicise sin or innovation or hizbiyyah, until it was to become apparent to the
people, then their disparagement becomes ma'lūm (known)."❗️❗️

This is clear in him establishing this

And what enters into his - may Allaah correct him- statement "partially by opposing in a known
affair in Islām" is opposing a foundation of the clear foundations of Ahlussunnah of a
wholesome affair and a principle of the principles of the legislation and the likes (everything)
that doesn't necessitate apostasy, because it doesn't contain 'a total opposition to the three
foundations of Islām'.2

This is clear from his usage of the speech to Shaykh-Ul-Islām, may Allaah have mercy upon
him, and his example of the Khawārij and the Rāfida...

What also points to this is the speech of Shātibi which he relayed, and its mention was also
made by me previously.

This also agrees with the speech of Imām Shawkāni, may Allah have mercy upon him, in "Adāb
At-talab" page 124:

"For verily the people of innovation have not rejected the Sunnah in totality, nor have they
antagonised all of the written books (of the sunnah), rather they have been made deserving of
having innovation ascribed to them, by the rest of the Muslims, for opposing some of the affairs
of the legislation."

The speech of Shaykh Rabē' in clarification of the methodology of the Salaf-Us-Sālih has also
preceded where he said that:

2 There is a difference between opposition in a wholesome matter of the legislation as found in the speech of Imām Ash-Shātibi and
the statement of Shaykh Muhamed Al-Imām:

"...opposing these three foundations totally"❗️❗️

➖As the first; contains a partial opposition, as Islam is made up of a number of wholesome affairs

➖as for the second; total opposition tantamounts and necessitates apostasy, and not partially, so pay attention to this

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"Those who are from Ahlussunnah and fell into a clearcut innovation, like that of the creation of
the Qur'aan, or Al-Qadr, or the view of the Khawārij and other than this.
This category are declared innovators, and this was the action of the Salaf."

Similarly, the speech of Imām Al-Baghawi, Shaykh-Ul-Islām, Shaykh Ahmed An-Najmi, may
Allaah have mercy upon him, Shaykh Al-Fawzān, the speech of Imām Al-Wādi'ē, may Allaah
have mercy upon him, which was relayed by Shaykh Muhammad Al-Imām, and many others
which will be mentioned in the sub-chapter:
Establishing the methodology of Muwazinaat and the carrying of the Ambiguous to the clear-
cut.

And there is no mention in all of their statements: that a person will not be an innovator until he
makes it incumbent upon the people and that he forces it upon them when opposing him.❗️❗️
This is because making oppositions and innovation incumbent upon the people and forcing it
upon them is an extra affair upon an individual after innovation is applicable upon him, and it is
not a condition in ruling of innovation upon him, this is how the speech of Shaykh-Ul-Islām,
which Shaykh Muhammad used as a proof, is understood.

What also points to this is:

2- That the people of knowledge categorised the people of innovation into two categories:
The first:
Innovators; callers to their innovation.
The second:
Innovators; that don't call to their innovators.3

3 It's not understood from this that they do not call towards their innovation upon totality, rather the intent is that they do not call
towards it in words, as for their actions, then they that are calling by way of it through it, pay attention to this

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Making innovation incumbent upon people and forcing them to it; is the affair of the first type
contrary to the second.
If the second category was making the innovation incumbent upon the people, then they would
be of callers to their innovation, this clarifies that making innovation incumbent upon people is
an extra affair which is not applicable to every person of innovation, and this is clear.

3- What points to this is; that the ruling of innovation upon those that make their madh-hab
incumbent upon people and force them to it, is not restricted to innovation or mistakes.
Rather a person could leave the realm of the sunnah and be declared an innovator if this took
place from him in ijtihādi affairs, where differing is permitted, if a person was to establish
allegiance and disallegiance and make it incumbent upon the people and force it upon them.

Shaykh-Ul-Islām, Ibn Taymiyyah, may Allaah have mercy upon him, said:
"...what's correct is; the madh-hab of Ahlul-Hadith and those that coincide with them, is:
declaring correct all what has been declared authentic in its regard from the Prophet ,‫ﷺ‬and to
not dislike anything from it, as the description of the Athān and the Iqāma varies, similar to the
variety of the different recitations and the Tashahhud, and the likes of this.
And it's not allowed for anyone to dislike what has been performed by the Messenger of Allaah
‫ﷺ‬for his nation, as for those that have reached the level of differing and splitting, and hating
and loving and fighting upon the likes of this which Allaah, the Most High, has permitted, like
some of the people of the East are doing, so they are from those that split up in their religion
and became sects."4

▪️With this is the invalidity of this establishment, from Shaykh Muhammad Al-Imām, may
Allaah correct him, became clear.

And that it's not stipulated for those that fell into innovation to make it incumbent upon the
people and force it upon them for them being innovators

This establishment is what made Shaykh Muhammad Al-Imām establish a number of tamyē'i
principles, from them is:

4 [Al-Fatāwa Al-Kubrā 2/41]

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 ➖"We don't leave a person until he insists upon leaving us."

The clarification of this will come in the fifth sub-chapter of this chapter.
➖From those principles, also is:

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Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

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