بسم الله الرَّحمن الرَّحيم
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 What al-Haafiz said here is the truth that is acceptable upon further examination,
and it is supported by correct insight. As for one whose bid`ah does not necessitate
kufr, then some do not accept his narrations at all! That is extremism without
evidence. Some of them accept his narrations if he does not allow lying to
aide his mathhab. This opinion is narrated from ash-Shaafi`i, he said: ‘I
accept the witness of the people of desires except for the Khattaabiyyah, because
they consider it permissable to bear witness to falsehood for those that agree
with them.’ He also said: ‘I have not seen a group of the people
of desires that bears witnesses to more falsehood than the Raafidhah.’
As for this restriction – meaning that of not allowing lying – I
don’t find any one who claims it. This is a restriction that is known
by necessity about every narrator, for we do not accept the narrations of the
narrator from whom lying is known of even once, so it is more appropriate that
we reject the narration of the one who allows lying or bearing witness to falsehood.
[[Al-Albaani says here: “This response is correct. But perhaps the restriction
which is being rejected is not worded like this. Rather, it is worded in a
different manner that is not too easy to reject. In al-Musawwadah (p. 264),
Shaykh al-Islaam said: ‘Al-Qaadhi mentioned that the narrations of the
mubtadi` who calls to his bid`ah are not accepted. He said: “Because
if he calls, then he is not safe from making up a hadeeth to support what he
calls to!”’ The Shaykh said: “The reasoning that there is
some fear of his potential lying is weak. This is because the same could also
be feared from those who call to the branch (non-usool) issues in which there
is a difference of opinion, as well as those who are not callers, while it
is only the caller who deserves to be shunned, so he is not taken as a shaykh
in knowledge.”]]
Some of them said: The narrations of the innovator are accepted if he is not
a caller to his bid`ah, and they are not accepted if he is a caller. An-Nawawi
held this view as being preponderant, and he said: ‘This is the predominant
and most just, and the opinion of many, or most.’
Al-Haafiz Abu Ishaaq al-Jawzjaani – the shaykh of Abu Dawood and an-Nasaa’i – has
restricted this opinion by accepting such person’s narrations if he does
not narrate something that supports his bid`ah.
All of these opinions are speculative, and the true insight into the narrations,
is that of truthfulness of the narrator and his trustworthiness, and the one
who is thiqah in his religion and conduct.
The one who looks into the affairs of the narrators will see many among the
people of bid`ah who are in a position of being thiqah and confident, even
if they narrate something what agrees with their opinion. And, he will see
many of them that are not thiqah in anything that they narrate. For this reason
al-Haafiz ath-Thahabi said in al-Mizaan (vol 1 p. 4) under the biography of
Abaan bin Taghlab al-Koofi: ‘A staunch Shii`. But he is sadooq, so for
us is his sidq and upon him is his bid`ah.’ And his being thiqah is quoted
from Ahmad and others. Then he said:
‘So one might say: How have you called a mubtadi` thiqah, while the
limitations of being thiqah are that of `adaalah and precision?! So how can
he be ‘adl and he is a practitioner of bid`ah?! The response to him is:
Bid`ah is of two types: Minor bid`ah, like being extreme in tashayyu`, or tashayyu`
without extremism or fervor – and this is widespread among the taabi`een
and those who followed them – along with religion, piety, and sidq – so
if the hadeeths of these are rejected, then all of the Prophetic narrations
would be lost, and that is a clear evil.
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