Minhaj as-SunnahIbn Taimiya

been consulted; for the Prophet—peace and blessings be upon him—said in an authentic hadith:

“Religion is sincere counsel; religion is sincere counsel,” repeating it three times.

They asked, “For whom, O Messenger of Allah?” He replied, “For Allah, His Book, His Messenger, the leaders of the Muslims, and their common people.” (1)

The same applies when scholars identify someone who has erred in transmitting a report from the Prophet—peace and blessings be upon him—or has deliberately lied about him or about someone from whom knowledge is transmitted. It likewise applies when they identify someone who has adopted a mistaken opinion concerning a religious matter, whether theoretical or practical. If a person speaks about him with knowledge and fairness, intending sincere counsel, Allah Most High will reward him for doing so. This is especially true when the person being discussed calls others to an innovation, for his condition must then be made known to the people. Indeed, protecting them from his harm is more important than protecting them from the harm of a highway robber.

A person who speaks on the basis of his considered judgment in matters of knowledge and religion is subject to the same ruling as others who exercise such judgment. He may be mistaken in his judgment or he may be correct. Each of two men who are in conflict, whether verbally or physically, may be exercising his considered judgment and believe that he is in the right. Both may even be mistaken yet forgiven, as we previously mentioned regarding similar disputes that arose among the Companions.

For this reason, one should refrain from discussing the disputes that arose among such people, whether they were Companions or those who came after them (2). If two Muslims quarrel over a matter that then passes, while other people have no connection to it and do not know what truly happened, their discussion of it is speech (3) devoid of knowledge and fairness and entails wrongfully harming both men (4). Even if they knew that the two men had sinned or erred, mentioning that would be

(1) The hadith was cited previously, 4/528. (2) “Or from among those who came after them”: thus in (ن), (م), and (ر). All other manuscripts read: “or those who came after them.” (3) ن alone reads: “he mentioned.” (4) ح and ب read: “harming them.”
يُشَاوِرْهُ ; فَقَدْ قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي الْحَدِيثِ الصَّحِيحِ: " «الدِّينُ النَّصِيحَةُ، الدِّينُ النَّصِيحَةُ» " ثَلَاثًا. قَالُوا: لِمَنْ يَا رَسُولَ اللَّهِ؟ قَالَ لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلِأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ " (١) . وَكَذَلِكَ بَيَانُ أَهْلِ الْعِلْمِ لِمَنْ غَلِطَ فِي رِوَايَةٍ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - أَوْ تَعَمَّدَ الْكَذِبَ عَلَيْهِ، أَوْ عَلَى مَنْ يَنْقِلُ عَنْهُ الْعِلْمَ. وَكَذَلِكَ بَيَانُ مَنْ غَلِطَ فِي رَأْيٍ رَآهُ فِي أَمْرِ الدِّينِ مِنَ الْمَسَائِلِ الْعِلْمِيَّةِ وَالْعَمَلِيَّةِ ; فَهَذَا إِذَا تَكَلَّمَ فِيهِ الْإِنْسَانُ بِعِلْمٍ وَعَدْلٍ، وَقَصَدَ النَّصِيحَةَ، فَاللَّهُ تَعَالَى يُثِيبُهُ عَلَى ذَلِكَ، لَا سِيَّمَا إِذَا كَانَ الْمُتَكَلِّمُ فِيهِ دَاعِيًا إِلَى بِدْعَةٍ، فَهَذَا يَجِبُ بَيَانُ أَمْرِهِ لِلنَّاسِ، فَإِنَّ دَفْعَ شَرِّهِ عَنْهُمْ أَعْظَمُ مِنْ دَفْعِ شَرِّ قَاطِعِ الطَّرِيقِ. وَحُكْمُ الْمُتَكَلِّمِ بِاجْتِهَادِهِ فِي الْعِلْمِ وَالدِّينِ حُكْمُ أَمْثَالِهِ مِنَ الْمُجْتَهِدِينَ. ثُمَّ قَدْ يَكُونُ مُجْتَهِدًا مُخْطِئًا أَوْ مُصِيبًا، وَقَدْ يَكُونُ كُلٌّ مِنَ الرَّجُلَيْنِ الْمُخْتَلِفَيْنِ بِاللِّسَانِ أَوِ الْيَدِ مُجْتَهِدًا يَعْتَقِدُ الصَّوَابَ مَعَهُ، وَقَدْ يَكُونَانِ جَمِيعًا مُخْطِئَيْنِ مَغْفُورًا لَهُمَا، كَمَا ذَكَرْنَا نَظِيرَ ذَلِكَ مِمَّا كَانَ يَجْرِي بَيْنَ الصَّحَابَةِ. وَلِهَذَا يُنْهَى عَمَّا شَجَرَ بَيْنَ هَؤُلَاءِ سَوَاءً كَانُوا مِنَ الصَّحَابَةِ أَوْ مِمَّنْ بَعْدَهُمْ (٢) ، فَإِذَا تَشَاجَرَ مُسْلِمَانِ فِي قَضِيَّةٍ، وَمَضَتْ وَلَا تَعَلُّقٌ لِلنَّاسِ بِهَا، وَلَا يَعْرِفُونَ حَقِيقَتَهَا، كَانَ كَلَامُهُمْ فِيهَا كَلَامًا (٣) بِلَا عِلْمٍ وَلَا عَدْلٍ يَتَضَمَّنُ أَذَاهُمَا (٤) بِغَيْرِ حَقٍّ، وَلَوْ عَرَفُوا أَنَّهُمَا مُذْنِبَانِ أَوْ مُخْطِئَانِ، لَكَانَ ذِكْرُ ذَلِكَ
(١) سَبَقَ الْحَدِيثُ فِيمَا مَضَى ٤/٥٢٨ (٢) أَوْ مِمَّنْ بَعْدَهُمْ: كَذَا فِي (ن) ، (م) ، (ر) ، وَفِي سَائِرِ النُّسَخِ: أَوْ مَنْ بَعْدَهُمْ. (٣) ن فَقَطْ: ذَكَرَ. (٤) ح، ب: أَذَاهُمْ.

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