Narrating from an innovator is not teaching

Compiled by Ali Hussain Dhuniya

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بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ
In the Name of Allah, the Entirely Merciful, the Especially Merciful.

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Introduction

When, in the past, Muhaddith narrated hadith from innovators, it did not mean they accepted their guidance, beliefs, or religious explanations. They merely narrated the hadith because the narrator was truthful, even if an innovator. Today, however, we do not need to rely on such new innovator, whether for narration, religious guidance, or even learning to read and write the Qur’an, because the works of major scholars from around the world are now readily available. This article will, in short, clarify this important point and resolve any doubts.

Narrating from an innovator

 Innovators(people of Bidah) & their Innovation(religious bidah)

Question to Allamah Shaykh Salih Al-Fawzan

Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

Answer

The innovators will have a worse punishment, since innovations are worse than sins. Innovations are more beloved to the Devil than sins because (it is likely that) the sinner may repent – Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“Innovation is more beloved to Iblees (the Devil) than sins. This is because sins are repented from whereas innovations are not repented from.”

(Majmoo’-ul-Fataawaa (11/472)) End quote.

The Last Prophet said:

“Verily Allaah has prevented repentance from every person of innovation.”-(Silsilat-ul-Ahaadeeth as-Saheehah (1620)). And he ﷺ also said: “Allah has withheld repentance from every person of innovation
until he abandons his innovation.” - (Ṣaḥīḥ at-Targhīb, 54). This two hadeeths mention by Al-Allamah Imam Muqbil Hadee Al-Wadee Al-Yemani rahimahullah when refuting innovation of celebration of last Prophet Muhammad peace be upon him(eid miladun nabi) source:https://www.youtube.com/shorts/oDw6VVdQqyI | (YouTube Link)

– but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth.

This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed. As for the innovator, he considers himself to be obeying Allaah and to be upon obedience. This is why innovation – and Allaah’s refuge is sought – is worse than sin. And this is why the Salaf warned the people from sitting and gathering with the innovators .

Allamah Imam Muqbil Hadee al-Waadi‘i al-Yemeni (رحمه الله):

Allamah Imam Muqbil hadee al-Wadee al-Yemani rahimahullah said : “Celebrating the birthday of the Prophet Muhammad ﷺ is worse than committing major sins. Yes.

Al-‘Allāmah Imām Sufyān Ath-Thawrī (رحمه الله) said:

“Innovation is more harmful to the slave than sin.”

This is because the innovator thinks he is upon guidance,
So he persists in his innovation.

Whereas the sinner knows that he is a sinner
and is more likely to repent.

The Prophet Muhammad ﷺ said:

“Whoever lives long among you will see much differing.
So upon you is my Sunnah and the Sunnah of the Rightly-Guided Caliphs.
Cling to it with your molars, and beware of newly innovated affairs.”
 (Abū Dāwūd, 4607 - Sahih)

And he ﷺ also said:

“Allah has withheld repentance from every person of innovation
until he abandons his innovation.”
 (Ṣaḥīḥ at-Targhīb, 54)”

End of speech

Note: The words of Imam Muqbil are based on hadith: a sinner acknowledges his/her sins, while innovators persist in innovation (bid‘ah) because they believe it to be correct guidance.

Can a sinner fall outside of Islam in a way worse than bid‘ah-saghirah (minor innovations, which are less severe than major shirk or kufr)? Yes, this is possible if the person considers well-known haram acts to be halal — for example: claiming music is permissible, fornication or adultery is permissible, interest (usury) is permissible, and so on — all of which are clearly forbidden in Islam. Although such extreme disbelief is rare among Muslims, it exists.

There is also a sect called the Khawarij, which has different types. Among them are those who declare Muslims to be kafir or mushrik simply for committing major sins — such as fornication, adultery, usury, drinking alcohol, taking drugs, disobedience to parents, shaving the beard, and other acts that are lesser than major shirk or kufr. This is an extreme position that directly contradicts the Qur’an and Sunnah.

The topic of the Khawarij requires a separate discussion. For now, it is sufficient to refer to a single hadith in which our last Prophet Muhammad ﷺ will intercede for the people of Jahannam, along with a few other similar hadiths.

Al-Bukhari (6933) and Muslim (1659) narrated that Abu Dharr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibril appeared to me at the side of the harrah and said: ‘Give your Ummah the glad tidings that whoever dies not associating anything with Allah will enter Paradise.’ I said: ‘O Jibril, even if he steals and even if commits Zina?’ He said: ‘Yes.’ I said: ‘Even if he steals and even if commits Zina?’ He said: ‘Yes.’ I said: ‘Even if he steals and even if he commits Zina?’ He said: ‘Yes, and even if he drinks alcohol.’”

Messenger of Allah, peace and blessings be upon him, said, “Allah Almighty said: O son of Adam, whenever you worship Me and place your hopes in Me, without associating any partners with Me, I will forgive whatever you have done. If you turn to Me with the likes of the heavens and the earth full of sins and shortcomings, I will turn to you with the same amount of forgiveness, and I do not mind.”

Source: Shu’ab al-Imān lil-Bayhaqī 1009

Grade: Sahih (authentic) according to imam al albani.

On the authority of Anas (may Allah be pleased with him) from the Prophet (ﷺ), who said: The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand, He made His angels bow down to you and He taught you the names of everything, so intercede for us with your Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] - and he will mention the taking of a life other that for a life (Quran Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: Go to Jesus, Allah's servant and messenger, Allah's word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and He will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Qur'an has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom.

It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).

Hadith 36, 40 Hadith Qudsi

Anas narrated that the Messenger of allah (s.a.w)said: "My intercession is for the people who committed the major sins in my Ummah." Another chain reports a similar narration.Jami` at-Tirmidhi 2435 - sahih

Narrated Anas ibn Malik:

The Prophet (ﷺ) said: My intercession will be for those of my people who have committed major sins.-Sunan Abi Dawud 4739 Sahih(Albani)

It was narrated that Jabir said: “I heard the Messenger of Allah (ﷺ) say: ‘My intercession on the Day of Resurrection will be for those among my nation who committed major sins.’” - Sunan Ibn Majah 4310 - Hasan(good) level hadith, which is acceptable

Allamah Al-Hasan Al-Basree, may Allaah have mercy upon him, said:

“Do not sit with a person of innovation, for indeed he will put a disease in your heart.”

(Al-I’tisaam of Ash-Shaatibee (1/72) verified by Saleem Al-Hilaalee and Al-Bid’a wan-Nahee ‘anhaa of Ibn Waddaah (pg. 54))

Ash-Shaatibee (158) said:

“Indeed the saved sect – and they are Ahl-us-Sunnah – are commanded to disassociate themselves from the people of innovations, to expel them, and to punish severely anyone that follows in their direction, whether by killing them or less than that. And the scholars have warned us against accompanying and gathering with them.”

I (the compiler) say : may Allaah have mercy on the Salaf (predecessors). They did not leave behind any person of innovation except that they subdued him and warned against him.

– for they would influence those whom they sat with, and their danger is great. There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner. –

Concerning the danger of the people of innovation, Shaykh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said:

“If it were not for those whom Allaah placed to repel the danger of them [meaning the innovators], the Religion would have been corrupted. Their corruption is worse than the corruption caused by the conquering of the enemies at times of war. For indeed, when they conquer, they do not corrupt hearts or the Religion found in them, except for a while. But as for these people [i.e. the innovators], then they corrupt the hearts from the very beginning.”

(Majmoo’-ul-Fataawaa: (28/232)

He (Ibn Taimiyyah) also said (20/103):

“The people of innovation are worse than the people of lustful sins, according to the Sunnah and the Ijmaa’ (consensus).”

– This is why the Salaf would say:

“Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

[This statement is reported from Ibn Mas’ood, may Allaah be pleased with him. Refer to Al-Laalikaa’ee (1/188, no. 114), Al-Ibaanah (1/320, no. 161) and As-Sunnah of Ibn Nasr (30).]

Reference:
Source: Beneficial Answers to Questions on Innovated Methodologies – Shaykh Saalih-al-Fawzaan Pg. 31-32

Source: Worst punishment for the sinners or the Innovators? – Shaykh Saalih-al-Fawzaan – AbdurRahman.Org (Authentic Website)

End of Speech

Always remember: there are people of desires (Ahl al-Hawā) who spread misguidance to serve their evil agenda and gain worldly benefit. They confuse people by mixing between the issue of narrating ḥadīths from innovators and taking knowledge from innovators. They argue: “Imām al-Bukhārī and other compilers narrated from nasbi(Harij bin Uthman),  Shīʿa, Khawārij, mutazillah, Jahmiyah, Qadariyyah, and others.”

In reality, the number of such narrators is very small compared to the thousands of trustworthy narrators. For example, Ṣaḥīḥ al-Bukhārī has nearly 1,500 narrators, and only about 70 were accused of some form of innovation. Thus, the aḥādīth solely dependent on innovators are extremely few. But most laymen Muslims do not study these details; they only look at the surface and end up showing enmity towards those who expose their misguidance.

✅ The key point: Ahl al-Sunnah (salaf) accept ḥadīths from innovators if they were reliable in narration, but they never seek religious guidance from them.Simply, they just narrate the Hadith without taking their explanation and guidance on that Hadith.

Our scholars have explained this clearly. Some important points:

1. Narrating from an innovator does not mean seeking Islamic knowledge from him. It is merely narration, and it falls into the category of qubūl (acceptance of a report).
   
2. Bidʿah (innovation) is of two types:
   

• Bidʿah Mukaffirah – which constitutes major or minor shirk and kufr.
  
• Bidʿah Ghayr Mukaffirah – lesser than major shirk and major kufr.
  Not every bidʿah reaches the level of shirk or kufr. Therefore, among the Nāṣibiyyah, Shīʿa, Khawārij, Muʿtazilah, Jahmiyyah, and Qadariyyah, some were extreme while others were not.
  

3. The scholars of ḥadīth (Muḥaddithūn), past and present, differentiate between:
   

• One who calls to his innovation (through teaching and calling towards it), and
  
• One who does not call to it, but keeps it personal.
• The Salaf would make a distinction between the one who called to his bid’ah and the one who did not. Nu’aym bin Hammaad (d. 239H) said:

“Abdullaah bin al-Mubaarak (d. 181H) was asked: Why do you narrate from Sa’eed and Hishaam ad-Dastawaa’ee whilst you abandoned the hadeeth of ‘Amr bin ‘Ubaid, yet they all share the same view [in innovation]? He replied: “Amr bin ‘Ubaid used to invite others to his views, he made apparent his da’wah, whilst the other two would remain silent.” (Mizaan al-I’tidaal 3/275) source: https://abukhadeejah.com/the-caution-of-the-hadeeth-scholars-in-narrating-from-ahlul-bidah/ 

4. There are also many detailed methodologies regarding narrating from Ahl al-Bidʿah, and the conditions under which one may seek necessary knowledge or benefit from their works.

5. As for the people of knowledge(ahle-ilm), when they took narrations, they ONLY took the narrations of the Messenger of Allah.

They did not take the explanation of the narrations!, neither understanding nor guidance.

All of these issues have been discussed by scholars(Ulema) and students of knowledge(Talibey-ilm).

👉 Always remember: narrating from people of bidʿah—especially in the case of ḥadīth—is not the same as seeking Islamic knowledge from them.

May Allāh guide us to clarity. Perhaps later, I will compile a separate article on Jarḥ wa-Taʿdīl (Criticism and Praise), but for now, reflect upon the above principles.

For example, one of the so-called Muftis, Mufti Muneer, who graduated from Madinah University, claimed: “The Salaf narrate from innovators (people of bidah) to make an excuse that it is okay to sit with people of desires (people of bidah).” This is misleading, because the Salaf only took ḥadīths from innovators who were reliable in narration, but they never followed their beliefs or sought religious guidance from them.

Mufti Muneer or Munir is known to water down the principles of Salafiyyah(the way of the Salaf).

The doubt: the Salaf narrated from people of innovation.
You have heard Mufti Muneer, a person who waters down the manhaj in order to justify sitting with the people of desires.

Question: Some people doubt that certain scholars narrated from the people of innovation. Does this mean it is permissible to take knowledge from innovators?

Answer: Narrating is not teaching!

Narrating is not teaching!

For us is to narrate from him, and against him is his innovation.

Even with this we say: "He is a trustworthy narrator, yet a Khaariji."

"He is truthful in narrating, yet he is a Qadari."

We clarify his truthfulness which permits us to narrate from him, and his innovation is still against him. Even with that we do NOT remain silent regarding his innovation.

Unfortunately today some of the people, if they take knowledge from a shaykh, later on down the line his innovation becomes clear to them, they still will never allow any speech against him.

He wants his shaykh to be sound with no criticism against him.

This is not correct! The point of evidence is not the fact that you studied with him, so you have to now defend him. Rather, you took knowledge from him whilst you did not know him.

You are excused.

Some of our mashaykh we took from them for 5 years, it then became clear to us that one of them was defending Usamah bin Laden, Jama'at ut-Tabligh, the Muslim Brotherhood. Furthermore, he says the majority of the scholars of the Kingdom are Ash'aris...

He has LIED, by Allah.

Should we just sit back and not say a thing because we studied with him?! Leave him sound(reliable) without any criticism?

We must warn against him.

We must say that this is falsehood!

His speech is falsehood even if we took knowledge from him.

Teaching is not taking narrations.

Teaching means you sit with him and he tries to make you understand the meaning of the texts from the Book and the Sunnah.

He will explain it to you upon the understanding of the innovators.

He will proclaim to you his opinions and his understanding.

As for the people of knowledge, when they took narrations, they ONLY took the narrations of the Messenger of Allah.

They did not take the explanation of the narrations!

There is a difference between this and that.

All praise belongs to Allah — we are not in need of them; the scholars and the Mashaykh of the Sunnah are plentiful.

The fact that scholars narrated ḥadīths from innovators does not mean one can follow their beliefs or take religious guidance from them. The Salaf only accepted narrations from innovators who were reliable in reporting, while completely avoiding their innovations in creed or practice just like Imam, Muhaqiq, Muhadith Shaykh Muhammad Islamil Al-Bukahri compiled his Sahih hadith in one called known as “Sahih Al-Bukhari” but did we find in sahih al bukhari that whenever imam Bukahri report hadith drom trustworthy and reliable does he say that i take this hadeeth as well as i understood this hadith this way from the narrator, no we don't find such things because imam al bukhari was narrating only and compiling it and checking and doing verification of narrators and isnaad(chains) as it was his field and expertise, same thing goes to the other scholars of hadith like imam muslim, imam abu dawood, imam ahmad,imam nasai, imam ibn majah, imam malik, imam safai, iman sufiyaan at thawari, imam ibn sirieen and so on.

Source: The Sururi “Mufti” Muneer and his doubt regarding Imam Al-Bukhari refuted ( I don’t know about this youtube channel but I am sure mufti muneer repeated this kalam(speech) for more mufti muneer refutation see below abuiyaad detailed article on his site manhaj.com: Refutation of Muhammad Munir Mufti's False Claims Regarding al-Jarh wal-Ta'deel and Warning from and Boycotting the Innovators

Learning From Innovators?

Learning from innovators can be categorized into four kinds:

1. Narrating hadith and checking/verifying its authenticity.
2. Fiqh al-Akbar – understanding the fundamentals of belief.
3. Fiqh al-Furoo (also called Fiqh al-Ashghar of fiqh al-‘Ibadah) – understanding practical rulings of worship.
4. Learning to read and write Arabic and the Qur’an.

Nowadays, you do not need to take knowledge from innovators in all four categories. This is because we have an abundance of works authored by major scholars of the past who have passed away, such as:

• al-ʿAllāmah Shaykh Imām Muqbil ibn Hādī al-Wādiʿī
  
• Imām Muḥammad Nāṣiruddīn al-Albānī
  
• al-ʿAllāmah Saifullāh al-Mubārakpūrī
  
• al-ʿAllāmah Imām Badīʿuddīn al-Sindhī
  
• al-ʿAllāmah Imām Rabīʿ ibn Hādī al-Madkhalī
  
• al-ʿAllāmah Imām ʿAbdul-ʿAzīz ibn Bāz
  
• al-ʿAllāmah Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn
  
• al-ʿAllāmah Shaykh Ṣāliḥ al-Fawzān (may Allāh preserve him)
  
• al-ʿAllāmah Shaykh Amān al-Jāmī
  
• al-ʿAllāmah Shaykh Aḥmad an-Najmī
  
• al-ʿAllāmah Imām al-Shinqīṭī
  
• al-ʿAllāmah Imām Ḥammād al-Anṣārī
  
• and many others, may Allah have mercy on all of them and give use Husnul-khatimah(good end) Ameen!.
  

Likewise, there are still living scholars whom the major scholars themselves praised and left behind as references for the Ummah, such as:

• Shaykh ʿArafāt al-Muḥammadī
  
• Shaykh ʿAbdullāh al-Bukhārī
  
• Shaykh Ḥasan al-Ṣumālī
  
• Shaykh ʿAbdullāh al-Lahmānī
  
• Shaykh Mūsá Richardson
  

In addition, we have well-grounded students of knowledge in the West who are connected to the scholars, such as:

• Shaykh Abū Khadījah
  
• Shaykh Abū Iyāḍ
  
• and others.
  

They have compiled many works in English, alongside a large number of lectures, translations, and resources on:

• Īmān (faith)
  
• The basics of Islām such as Shirk, Kufr, and Bidʿah
  
• Ṣalāh and other forms of worship
  
• Preparation for the Hereafter
  
• ʿAqīdah and Manhaj
  
• Annual conferences and seminars
  

👉 Therefore, with the efforts of these scholars and their students, the Ummah no longer needs to seek knowledge from innovators. Authentic knowledge has been preserved and made accessible, both in Arabic and English.

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📘 Books on Tawḥīd & Fundamentals of Faith

1. Al-Qawāʿid al-Arbaʿ (The Four Fundamental Principles) – Imām Muḥammad ibn ʿAbd al-Wahhāb
   
2. Al-Uṣūl al-Thalāthah (The Three Fundamental Principles) – Imām Muḥammad ibn ʿAbd al-Wahhāb
   
3. Sharḥ Shurūṭ Lā Ilāha Illallāh (Explanation of the Conditions of Lā Ilāha Illallāh) – various scholars
   

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📘 Books on ʿAqīdah (Creed)

4. Kitāb al-Tawḥīd – Imām Muḥammad ibn ʿAbd al-Wahhāb
   
5. Al-ʿAqīdah al-Wāsiṭiyyah – Shaykh al-Islām Ibn Taymiyyah
   
6. Sharḥ al-ʿAqīdah al-Ṭaḥāwiyyah (Explanation of al-Ṭaḥāwiyyah Creed) – by Ibn Abī al-ʿIzz al-Ḥanafī
   
7. Explanation of Īmān, Islām, and Iḥsān – Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn
   

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📘 Books on Worship & Fiqh

8. Ṣalāt al-Nabī (The Prophet’s Prayer Described) – Imām Muḥammad Nāṣiruddīn al-Albānī
   
9. Shurūṭ al-Ṣalāh (Conditions of Prayer) – Imām Muḥammad ibn ʿAbd al-Wahhāb
   
10. Mulakhkhaṣ al-Fiqhī (A Summary of Islamic Jurisprudence) – al-ʿAllāmah Shaykh Ṣāliḥ al-Fawzān
    

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📘 Books on Spiritual Purification & Heart Matters

11. al-Dāʾ wa al-Dawāʾ (The Disease and the Cure) – Imām Ibn al-Qayyim
    

✅ These books are considered essential starting points for every student of knowledge. Most of them have English translations and explanations available, both in print and online, also if you search online you wil get free pdf, for free e-book pdf of these books visit my free library section site here: https://sunnisalafi.com/free-books .

Explain other three kinds

End of Speech

Innovators Among the Narrators in Sahihain(Sahih Al-Bukhari & Sahih Muslim)

•  

Authored by: Ibn al-Hasan al-Muhammadi

Who is Sahykh Arafat Al-Muhammadi? - See Below two recording of scholars

Shaykh Ubayd Advises to Benefit from Sh Abdullah Al-Bukhari & Sh Arafat Al-Muhammadi(youtube)

Response to the claim “Arafat Al Muhammadi is controlling the scholars”(youtube)

Let’s proceed:

In the assessment of narrators, we focus on their truthfulness, justice, and accuracy. Whether a narrator is an innovator—such as a Murji’ah, Nasibi, Qadari, Mu'tazili, Shi'i, etc.—is not a primary concern. According to the correct opinion, even if a just and reliable narrator is an innovator and invites others to their innovation, it does not harm the acceptability of their narration, even if it appears to support their innovation.

Types of Innovation:​

Hafiz al-Dhahabi (may Allah have mercy on him) has categorized innovation into two types:

1. Minor Innovation (Bid'ah Sughra)
2. Major Innovation (Bid'ah Kubra)

He provided an example of Minor Innovation with reference to mild Shi'ism, while an example of Major Innovation is complete Rafdh (extreme rejection) and excessive veneration (of certain figures) .

He wrote about the narrator Aban bin Taghlib:

"He was a staunch Shi'i, but truthful. We consider his truthfulness, and his innovation will be held against him alone."

(Mizan al-I'tidal, 1/5)

If someone questions how an innovative narrator can be considered reliable and just, Hafiz al-Dhahabi himself provides the answer:

"Innovation is of two types: Minor Innovation, such as excessive Shi'ism or Shi'ism without excess or distortion. This was prevalent among many of the Tabi'in and their followers despite their religiosity, piety, and truthfulness. If the narrations of these individuals were rejected, a significant portion of the prophetic traditions would be lost, which is a clear harm. Major Innovation, on the other hand, such as complete Rafdh, excessive veneration, disparaging Abu Bakr and Umar (may Allah be pleased with them), and inviting others to this, disqualifies a narrator from being used as evidence or honored. Furthermore, I cannot recall anyone from this type of innovation who was both truthful and trustworthy, as lying, Taqiyyah (dissimulation), and hypocrisy are their trademarks. How can the narration of someone like this be accepted? Absolutely not! The extreme Shi'a during the time of the Salaf (righteous predecessors) was one who spoke ill of Uthman, Zubair, Talha, Muawiya, and those who fought Ali (may Allah be pleased with him) and criticized them. However, the extremist in our time is one who declares these noble figures disbelievers and dissociates from the two Shaykhs (Abu Bakr and Umar). Such a person is utterly misguided. As for Aban bin Taghlib, he did not criticize the two Shaykhs at all; rather, he believed Ali (may Allah be pleased with him) was superior to them."

(Mizan al-I'tidal, 1/5-6)

Acceptance of Narrations from Minor Innovators:​

The narration of a narrator who is guilty of Minor Innovation, provided he is reliable and truthful, is acceptable. Equating non-disbelief innovation with shirk and kufr is incorrect.

Rejection of Narrations from Major Innovators:​

The narration of a narrator guilty of Major Innovation, which amounts to disbelief, is rejected because his justice (adalah) is compromised. The primary condition for justice is Islam, which is lost in such cases.

Hafiz Ibn Kathir (may Allah have mercy on him) (d. 774 AH) writes:

"There is no doubt in rejecting his narration."

(Ikhtisar 'Ulum al-Hadith, p. 83)

Imam Ibn Adi (may Allah have mercy on him) states:

"The narrators whom I have not mentioned are all reliable or truthful, even if some are accused of leaning towards certain opinions. However, they were involved in those opinions due to a specific interpretation."

(Al-Kamil fi Du'afa' al-Rijal, 1/16)

The collective approach of the Hadith scholars indicates that the narration of an innovative narrator will be accepted as long as his innovation does not expel him from the fold of Islam or make his blood lawful.

Benefit 1:

If a narrator is reliable and truthful, and is guilty of non-disbelief innovation, his narration is accepted even if it appears to support his innovation. This is the correct and sound view.

Allama Juzjani (d. 259 AH) states that if the narration of an innovative narrator supports his innovation, it is not accepted .

However, it is worth noting that Juzjani himself was a staunch Nasibi and an innovator, making his opinion questionable .

Benefit 2:

Imam al-Sunnah, Nuaim bin Hammad al-Khuza'i (may Allah have mercy on him), narrates that he asked Imam Abdullah bin al-Mubarak (may Allah have mercy on him) why the scholars of Hadith declared Amr bin Ubaid as abandoned. The Imam replied:

"Amr bin Ubaid was an inviter to the Qadari belief."

(Taqaddumah al-Jarh wa al-Ta'dil li Ibn Abi Hatim: 273, and its chain is Hasan)

If one argues that the narration of an innovator who invites to his innovation is accepted, why then was Amr bin Ubaid abandoned for being an inviter to Qadar? The answer is that the criticisms by the scholars of Hadith indicate that he was also a liar and fabricator. Certainly, he deemed it permissible to lie and fabricate Hadith in support of his innovation. Thus, his invitation to his innovation was combined with lies and fabrications, making him unreliable and untrustworthy, and thus, abandoned by the scholars of Hadith.

It is important to mention that being labeled as a Qadari does not necessarily mean one denies predestination. Rather, the Qadari belief was that evil originates from Satan or is purely a human act. In contrast, the correct belief is that both good and evil are created by Allah. However, attributing evil directly to Allah is incorrect because Allah created evil under divine wisdom, making it good in essence. Thus, Ahl al-Sunnah wa al-Jama'ah affirm that there is no evil in Allah's actions, although evil may exist in His creation. This subtle point was misunderstood by the rejecters of Hadith, who then criticized the Hadith scholars, accusing them of denying predestination.

Benefit 3:

Imam Ibn Hibban (may Allah have mercy on him) states:

"Muhammad bin al-Hasan al-Shaybani, a proponent of opinion and Murji'ah, was an inviter to Irja’. He was the first to oppose the people of Madinah and support his teacher, i.e., Nu'man. He was rational but unreliable in Hadith, narrating from trustworthy narrators while making errors. Due to the abundance of his mistakes, he became deserving of abandonment because he invited people to the Murji'ah school."

(Kitab al-Majruhin li Ibn Hibban, 2/275-276)

Muhammad bin al-Hasan al-Shaybani is unanimously considered a weak narrator. Imam Yahya bin Ma'in (may Allah have mercy on him) even labeled him a liar. It becomes evident that he was involved in activities similar to Amr bin Ubaid's. Like Amr, his invitation to his innovation was coupled with lies, making him unreliable.

Benefit 4:

If someone claims that a narrator named 'Abbad bin Yaqub al-Rawajni Abu Sa'id al-Kufi, who was a well-known Rafidhi and an inviter to innovation, is found in Sahih al-Bukhari, it should be clarified that this narrator is deemed Hasan al-Hadith and has been authenticated by the majority of scholars of Hadith. The narration of any reliable and truthful narrator is acceptable as long as he is not disqualified due to his reliability.

Furthermore, none of his narrations are part of the core principles (usul) of Sahih al-Bukhari.

Hafiz al-Dhahabi (may Allah have mercy on him) writes in this regard:

"Imam al-Bukhari narrated a Hadith from him in his Sahih, but paired it with another reliable narrator."

(Mizan al-I'tidal, 2/379)

Thus, Imam al-Bukhari did not use him as evidence in Sahih al-Bukhari.

Hafiz Ibn Hajar (may Allah have mercy on him) writes:

"Other chains for this Hadith exist besides his narration in al-Bukhari."

(Hady al-Sari li Ibn Hajar)

Therefore, this objection is resolved. All praise is due to Allah.

If someone claims that a narrator named 'Imran bin Hattan, who was a leader of the Kharijites, is found in Sahih al-Bukhari, the response is that even if the accusation of rebellion is proven, it does not harm the Hadith, as he was truthful and Hasan al-Hadith. The majority of Hadith scholars have authenticated him. Additionally, none of his narrations are part of the core principles of Sahih al-Bukhari, as Hafiz Ibn Hajar (may Allah have mercy on him) writes:

"There is only one Hadith of his in Mutaba'at (supporting chains), and there are many other chains for it as well."

(Hady al-Sari li Ibn Hajar, p. 433)

General Principles Regarding Innovators in Sahih al-Bukhari and Sahih Muslim:​

1. There is no narration in Sahihain from a narrator guilty of Major Innovation (Bid'ah Kubra) that leads to disbelief.
2. Sahihain contains narrations from reliable and truthful innovators. Their narrations do not pose any harm.
3. Sahihain contains narrations from reliable and truthful narrators who were also inviters to their innovation. This also does not cause any harm.
4. Sahihain contains narrations from reliable and truthful narrators who were only accused of being innovators.
5. Sahihain contains narrations from reliable and truthful narrators who were accused of innovation because they praised an innovator.
6. Sahihain contains narrations from reliable and truthful narrators who were once innovators but later repented.
7. It is possible that the innovator narrated the Hadith before adopting his innovation. For example:

Abdullaah bin al-Mubaarak (d. 181H) said:

“Stay away from the hadeeth ‘Amr bin Thaabit for he used to abuse the Salaf.” (no. 32)

Meaning he used to curse the Sahaabah and those who take from them.

It was narrated that Mis’ar said:

Jaabir bin Yazeed narrated to us, but that was before he innovated [into the Religion] that which he innovated

Source: https://abukhadeejah.com/the-caution-of-the-hadeeth-scholars-in-narrating-from-ahlul-bidah/ 

8. Sahihain contains narrations from reliable and truthful narrators whose narrations, at first glance, seem to support their innovation. However, this does not harm the Hadith because a truthful and just narrator may interpret a sound Hadith incorrectly. When the narrator is truthful and just, his incorrect interpretation does not damage the sound Hadith. Thus, there is no obstacle to accepting his narration.

Al-Sunnah, Jhelum, Issue 35, pp. 32-39

End of Speech