Shaykh Muqbil bin Hadee al Wadi was asked:
We know it is obligatory to boycott the innovator if he persists on his innovation but is it correct to boycott the one who does not boycott the innovator as he is not implementing his knowledge rather he Mixes with them (the innovators) and he does not boycott them?
The Shaykh responded
“Before boycotting the innovator (became widely used) boycotting was something restricted in the time of the prophet صلى الله عليه وسلم (but today) It is something widespread with people.How is that!? For example there is an innovator and you believe that if you call him to Allaah and its possible he retracts and repents (from his innovation) or you may see if you abandon this innovator he may become further immersed in his misguidance or maybe he might join anothet hizb you have to look what will benefit Islam and the Muslims.Do not boycott for the benefit of yourself.The Messenger of Allaah said “The rights of the Muslim upon another Muslim are five” and from them he mentioned “if you meet him you give him salams”
However if you veiw that your boycotting will be the cause for him to turn to Allaah and repent,in this case you should boycott him and as you heard this boycotting was something restricted in the time of the prophet صلى الله عليه وسلم .The prophet صلى الله عليه وسلم boycotted the three that remained behind and he boycotted his wives for a whole month,and he boycotted the one who covered himself in khalooq wa Allahu Must’aan .It is not befitting to practice boycotting often so that it does not become a cause for the people to flee from the sunnah an the good.
What remains to answer(of the question) Boycotting the one who does not boycott the the innovator barak Allaah feek you dont have with you any evidence for this principle that we must boycott the one who does not boycott the innovator!
The example of this ( false principle)
Is like the one who says ” Whoever does not declare a kafir to be a kafir he also becomes a kafir” this principle does not stand up,Rather (the correct principle is) “Whoever does not declare a kafir whose kufr is agreed upon is a kafir” for example someone says “A jew is not a kafir” or ” A christian is not a kafir” then he has committed kufr.This is because he is rejecting the Quran but if a person says ” The one who abandons the prayer is not a kafir” and another person says “The one who abandons the prayer is a Kafir” this is an issue that our ulama rahimullah ta’aala have differed upon.
Al jawab sadeed fee fatawah aqeedah page169
Translated by Jafar ibn Ruel Jeffrey