Boycotting a person who doesn’t boycott a deviant

By Imam, Shaykh Muqbil Al-Wad’i (may Allah rest him in Jannah)


Question: I have learned that boycotting an innovator is obligatory , when he continues to practice his bid’ah. However, is it correct to boycott the individual who doesn’t boycott the innovator? Furthermore, he doesn’t act according to his knowledge, and he mixes and associates with the innovators and doesn’t shun them?


Before this, boycotting was limited in extent to the era of the Prophet. Then afterwards the affair spread. How is that? For example, you believe that you are calling him to Allah, and perhaps he might return to what’s correct. Additionally, you feel that if you abandon him and boycott him, perhaps he will continue to stick to his misguidance, or even another group will embrace him. All the while you are looking for the well being of Islam and the Muslims. For this reason don’t boycott him for the mere sake of your benefit. The Prophet (sallAllahu alayhi wa salam) said: ” The rights the Muslim has on another Muslim are five…” among these five rights is ,” …when he meets him, he greets him.”

On the other hand, if you believe that your boycotting him would return him to the truth and he would repent, then you can stay away from him. Boycotting and shunning a person, as I previously mentioned was limited in extent to the time of the Prophet (sallAllahu alayhi wa salam). He boycotted three people who stayed behind in a jihad, and he boycotted his wives for a month. Boycotting polishes a person’s character. Allah’s aide is sought.


It is incorrect for us to expand and extend in this issue of boycotting, so much so, we drive people away from the Sunnah and goodness. So, what remains now ? We boycott a person who doesn’t shun an innovator. You have taken it to this level in boycotting people? May Allah bless you. You don’t have any proof for us to boycott a person who doesn’t shun an innovator. Even if you were to say for example, the one who doesn’t consider a disbeliever  to be a kafir is a disbeliever, then this principle wouldn’t be correct here.

Rather the person who doesn’t consider a disbeliever a kafir is an agreed upon principle. For example, he says the Jews and Christians are not disbelievers. This kind of person is considered a disbeliever , because he disbelieved in the Quran. Nonetheless, a person says,” The person who abandons the prayer is a kafir and another says the opposite, then this is an issue that our scholars have differed about.

Taken from : Al-Ajwabtus Sadeedah page 169

Translated by Abu Aaliyah Abdulla ibn Dwight Lamont Battle Sr.

Doha, Qatar 1434

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