Shaykh Sulaiyman Ar Ruhayli stated:
It is said “Whoever doesn’t declare a kafir to be a kafir he himself becomes a kafir”
He then carries this(principle) over to the issue of Tabdi
“Whoever does not make Tabdi of the innovator he himself becomes an innovator”
Has the bidah of this innovator been established that it is a actual bidah?
Or is it that he a innovator in your personal opinion?
If it is the case the bidah of this innovator has been established so make it clear to the one who does not see this issue to be a bidah
Then you will see if you refuse (to make tabdi) you are “with him”
Is this not oppression and a fabrication where you compel the ummah to follow one man in his exertion(Ijtihad) of making tabdi
so this is not permissible
If the reason for his ijtihad (exertion) in making tabdi of this man was to protect the sunnah then may Allah reward him.
But it is not permissible for it to be said” Whoever does not make tabdi of this man he is an Innovator
As this would necessitate that we make tabdi of the scholars of the ummah who did not make Tabdi of of this man that a virtuous Scholar from the Scholars of the Muslims made tabdi of.
But we say this issue has got different possible scenarios
The first situation:
He knows his Bidah and he doesn’t know any preventative factors that prevents tabdi being made of him but despite this he doesn’t make Tabdi of him
So concerning this person it is just and correct to say concerning him
“Whoever does not make Tabdi of an Innovator he himself is an Innovator”
The second situation
A man who’s mistake is known and it could be viewed that his action is a bidah but he deems there to be a preventative factor when making his ijtihad(exertion) that which prevents him from making specific tabdi.
And there are present some from the people of knowledge who do not deem this to be a preventative factor
so we don’t censure this person and call him “Ghulaat”
and we don’t blame the other person and say “Mumayee”
Rather both of them are striving to implement the rulings of the sharia with the usool (foundations) of the sharia.
The third situation.
This is when the scholars differ so some of them say this is a bidah and some of them say this is a mistake not a bidah, and they are the people of knowledge and insight and all of them are on the correct usool (foundations)
So in this case we Acknowledge all of them as people of virtue and knowledge
so we don’t accuse them of bidah and don’t blame them of making a mistake
As long as this (differing) is based upon evidence and the foundations of the Sharia, but the Scholars have differed in their understanding.
We don’t start bad mouthing the scholars as some of the foolish ones do
As a group of the foolish ones spread such speech on the internet
And they say “Ghulaat” and the say “The boycotters” and the likes of this kind of foolish speech
It is not permissible to accuse them of making a mistake
And By Allah we do not say the it is compulsory to follow them in everything that they say.
And we view them to be mistaken in some things that they say
And we don’t take as our aqeedah (everything) what they say
But wallahi they are from the Scholars of this ummah and the Mujahadeen.
Those that strove for the sake of the deen of Allah the mighty and majestic.
Transalated by Jafar ibn Ruel Jeffrey