[Video]: The Ruling Regarding Walking With The People of Partisanship | Shaykh Muḥammad ibn Hādī al-Madkhalī
The Ruling Regarding Walking With The People Of Partisanship | Shaykh Muḥammad ibn Hādī al-Madkhalī
What is the ruling regarding walking with ḥizbīs or people known for partisanship with the claim that an individual is knows what is wrong with these people?
Shaykh Muḥammad ibn Hādī al-Madkhalī:
“This is from the strangest and most bizarre of evidences and from the most invalid and weakest of them. And I think that surely every sensible individual would be consider himself above allowing himself to walk in a main street with someone whose manhood and honor was a matter of contention from the likes of the transgressors and the sinful from amongst the people of corruption and suspicion.
Yes those who the people know for their evil; you would be shy that the people might see you with one of them. Why? So that they would not associate you with him. So if this is the case in the matters of transgression then how much more so in the matters of religious innovations (bidaʿ)?
So I say that walking with the ḥizbī and the religious innovator (mubtadiʿ) is not permissible. Why? Because when you walk with him, even if you were from the people of the Sunnah, at the very least the person who doesn’t know will associate you with who? With him. He will associate you with him when he sees you walk with him. That is it. He will say this is the friend of so & so.
[And this is the case] in terms of what is blameworthy as well as praiseworthy. So if so & so the friend of scholar so & so comes, they will say: ‘this is the student of so & so.’ This will lead them to what? To recommend him. Is this correct or not? And the opposite is true. When the deviant comes they will say: ‘This is the companion of so & so.’ And this will lead them to what? To question his reputation and criticize him. So if you were to walk with them even if you claimed to have done so in error or that this error was associated with you, then surely the people would associate you with them.
And it is for this reason that long ago it was said: ‘About an individual do not ask but rather observe his colleague since every colleague is influenced through association.’ He will not walk with him except that he has the same understanding. So in this case, you expose yourself to doubt and you expose yourself to suspicions and evil thoughts at a time when you aren’t even upon their way. So if nothing else happened to you except for this then it would be sufficient as a reason to distance yourself from the people of desires.
So how much more so in the case where you fell into his religious innovation (bidʿah) because of your walking with him. And long ago it was said: ‘And do not take as a companion a brother who is ignorant; beware truly beware of this. Since how many of the ignorant have brought down wise men when they were a brother to them. An individual is measured by another whenever he is walking with him.’ So the greatest travesty is what happens second; that your repeated sittings with him will lead you to resemble him in the end since those who sit together resemble one another for the most part. And the evidence for that is the statement of the Prophet (): ‘The souls are like regimented armies. Whatever is similar from among them will attract and whatever is dissimilar from among them will repel.’
And it is for that reason that the poet included this in two lines which are known to many of us; which is: ‘Certainly the hearts of the armies are uniform is a statement of the Messenger and speech for which none differ. So whatever is similar from it attracts and whatever is dissimilar repels.’
It is not possible for this one to ever come together with that one. Never; a positive and a positive do not attract. When you bring a positive close to another positive, it repels. Why? The positive with you is the strength of the Sunnah and true faith and certainty and adherence and traversing upon the way of the pious predecessors.
And the positive with him is desire (hawá) and religious innovation (bidʿah). So whenever you come close to one another you resist and repel one another. It is not possible for you both to come together. Each one pushes the other away and they never come together like tanwīn and iḍāfah.
As though I am tanwīn and you are iḍāfah. So whenever you see me you will not come to where I am. You will never come together. However, the positive and the negative will come together. This one is weak so it will take on the positive.
So when a person of Sunnah is weak, he will be overcome by a person of religious innovation (bidʿah) and he will pull him towards his religious innovation (bidʿah). He is weak due to factors like limited knowledge or weakened state or due to his sheer ignorance which affects his companion or due to his love of the worldly life; yes, if he loves the worldly life and this religious innovator possesses something of the worldly life, then he may sell his religion for this worldly life and we ask Allāh for safety and well-being.
So the point here is that the individual who is a person of the authentic Sunnah, someone for whom the Sunnah became strong in his heart and someone for whom the Sunnah is magnified in his heart; it is not possible for him to unite with a person of religious innovation (bidʿah) except in one situation where it might be conceivable, when? When he is ignorant; he might sit with this type of person without knowing.
And it is concerning this individual that Imām Aḥmad (رحمه الله) said [when he was asked]: ‘If I see a man from the people of the Sunnah with a man from the people of religious innovation (bidʿah) walking with him, should I boycott him?’ He [Imām Aḥmad] said: ‘No, warn him from that person. Then if you see him walking with him after that then you should consider him to be with him.’ So the person of Sunnah may not know particularly if he is not from the area or new to it; new to him and he doesn’t know. Yes, or the religious innovator (mubtadiʿ) is new to him or the ḥizbī is new to him and he doesn’t know him. It is possible that he might not know and this might occur even if he were a scholar.
So this individual should be informed then if the person of the authentic Sunnah has been informed, it is not possible that he could accept a person of desires or a person of religious innovation (bidʿah). So I say that this second situation is more feared for a person and it is truly a calamity; that he becomes, due to his walking [with him] and sitting [with him] he thereafter becomes similar to him upon his religious innovation (bidʿah) and becomes just like him.
And this is the one concerning whom it is said: ‘The companion is someone who pulls.’ Meaning that the companion is someone who pulls you; so either you will pull towards goodness or he will pull you towards evil. And the difference between mixing and advising is clear and a barrier which is transparent. And it is important to pay attention to this since advice does not require mixing [with someone]. Advising when some of them claim that they are advising this ḥizbī or that religious innovator (mubtadiʿ) or this person of desires; we say to this person that advice does not call for mixing nor does it require it. The matter of advice is clear.
So you could advise him in a single [private] sitting. You could advise him with a message or even over the phone. You could advise him for example in a shared class that includes both you and him. However, for you to [regularly] sit with him and walk with him; no. This is not advice.And it is for this reason that they say: ‘The sickly individual does not benefit from being close to someone healthy. But rather it is the healthy that become sickly.’
The Sunnah of Allāh which endures is that it is the sickly who infect. It isn’t the healthy who make others healthy. The healthy if you were to put them among sickly animals they do not make them any healthier but rather they infect the healthy. Yes. It is for this reason that Ibn ʿAbd al-Quddūs says in his famous poem bāʾiyyah which is incredibly beautiful; he says: ‘Beware of companionship since it can certainly infect; just as the healthy may be infected by the sickly.’ Yes. ‘And avoid betrayal from the evil of women, certainly with women what traps they might set for you.’
Yes; including other than this or until the end of the lines of the poetry. This poem is beautiful. Each line contains a single wisdom.
And it is also appropriate for us regarding the like of these types of poems which contain wisdom for an individual to strive hard according to his ability to memorize them after memorizing of the Book of Allāh the Blessed and Exalted and emphasizing it as well as the Sunnah of the Prophet () since it will assist a person in understanding, speech, exegesis of the Qurʾān as well as refreshing and energizing sittings.
But the point here is that the Sunnah of Allāh which endures is that the sickly are those who infect the healthy. We do not know of a healthy person who has passed on his healthiness to someone sickly.
However, what we do know, according to all of the people of intellect is that the sickly is the one who infects the healthy. So what is most likely is that if you walk with him and conform to him, that you will become sickly thereafter.”
Translated By: Abul-Layth Qāsim Mutiva