Debating Ahl al-Bidah

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

No, this is not correct. Debating Ahl al-Bidah (deviant Muslims) is certainly permitted. It was practiced by Sayidina Ibn Abbas in consultation with Sayidina Ali. Some scholars may have had a different view. But we should give preference to the way of the Sahabah.

Explanation

وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ

And debate them in a manner that is best. (Surah al-Nahl, 125).

In the noble verse above, we are encouraged to debate those who are misguided. This is most directly applicable to disbelievers. However, it can be applied to misguided Muslims too. Therefore, it is evidence for debating Ahl al-Bidah.

Tafseer

وَجَـادِلْهُم بِالَّتِى هِىَ أَحْسَنُ. [النحل : 125]. بالطريقة التي هي أحسن طرق المجادلة من الرفق واللين من غير فظاظة أو بما يوقظ القلوب ويعظ النفوس ويجلو العقول وهو رد على من يأبى المناظرة في الدين. (تفسير النسفى)

And debate them in a manner that is best. (Surah al-Nahl, 125). In a manner that is the best manner of debating. With kindness and gentleness. Without harshness. Rather in a manner that awakens hearts, admonishes souls, and clarifies minds. This is a refutation of those who refuse to debate regarding religion. (Imam Abu al-Barakaat al-Nasafi 710H, Madarik al-Tanzeel).

In the Nass (text) above, Imam al-Nasafi refuted those who undermine debating religious matters. He mentioned the verse above as proof for his position. He also pointed out that excellence in character must be maintained when debating.

 

في الآية دلالة تعليم المناظرة في الدِّين وكيفية المعاملة. (تفسير الماتريدي)

The verse contains guidance for teaching how to debate in religious matters, and how to deal with others. (Imam Abu Mansur al-Maturidi 333H, Taweelaat Ahl al-Sunnah).

Imam al-Maturidi also understood the verse to be encouraging religious debate. Neither of these two Imams limited it to disbelievers alone. Therefore, it should be equally applicable to debating Ahl al-Bidah too.

The Prophets

We find numerous examples of great Prophets of Allah (Most High) debating disbelievers in the Holy Quran. Including Prophets Ibrahim and Musa (peace be upon them). Thus, debating the misguided is the way of the Prophets. There is no proof to limit this to disbelievers.

Rather the proof is for the opposite. Since great Sahabah promoted debating Ahl al-Bidah. Thus, those who consider it prohibited or unacceptable to debate Ahl al-Bidah seem to be contradicting the Holy Quran, the Sunnah of the Prophets and the practice of the Sahabah.

فهذا كله يرد على من يأبى المناظرة في الدِّين ويمتنع عن التكلم فيه والاحتجاج. (تفسير الماتريدي)

All of this is a refutation of those who refuse to debate religious matters. And refuse to discuss it and provide proof. (Imam Abu Mansur al-Maturidi 333H, Taweelaat Ahl al-Sunnah).

In the Nass above, Imam al-Maturidi referred to Quranic examples of Prophets debating disbelievers and then used them to refute those who refuse to engage in religious debate. Therefore, people who have strong religious opinions must be ready to defend and prove those views.

Way of the Sahabah

There is a famous example of Sayidina Abdullah bin Abbas (May Allah Most High be pleased with them both) debating Ahl al-Bidah (see related answer for details). He went to debate the Khawarij with the approval of Sayyidina Ali.

Therefore, we have the example of two great Sahabah. So, it is unacceptable for people to say the Salaf opposed it. Implying that all Salaf were in unanimous agreement in opposition to debating Ahl al-Bidah. Especially when the evidence points to the opposite.

Way of the Khawarij

فَقَالَ بَعْضُهُمْ: لَا تُخَاصِمُوا قُرَيْشًا، فَإِنَّ اللَّهَ يَقُولُ: بَلْ هُمْ قَوْمٌ خَصِمُونَ. [الزخرف: 58]

Some of them (the Khawarij) said do not debate Quraysh. Indeed, Allah Most High said, Rather they are a argumentative people. (Surah al-Zukhruf, 58). (Mustadrak Hakim 2656, Imam al-Dhahabi said Sahih according to the conditions of Muslim).

We see in the narration above, that refusing to debate is closer to the way of Ahl al-Bidah. Since, that is what the Khawarij done when Sayidina Ibn Abbas came to debate them. As a result of the debate two thousand Khawarij returned to the Haqq.

Spreading Fitnah

Undoubtedly, debating Ahl al-Bidah is only advisable if their deviance is prevalent in society. Otherwise, we may be guilty of helping them to spread misguidance. Imam al-Bayhaqi clarified this point in the Nass below. He explained that when they propagate their deviation then we debate them.

فكذا مناظرة أهل البدع إذا أظهروها، وذكروا شبههم منها، وجوابهم عنها، وبيان بطلانهم فيها. (مناقب الشافعي للبيهقي)

This is also the case with debating people of innovation (Ahl al-Bidah), when they propagate it. They mention their distortions regarding them and their response to them. Thus, they clarify their falsehood in them. (Imam Abu Bakr al-Bayhaqi 458H, Manaqib al-Shafi’i).

Benefit of debating

One of the difficulties with people refuting each other remotely is that the distance and delay can make people lose focus. We can eradicate this difficulty by debating Ahl al-Bidah. There is also an advantage in refuting a person in this presence. The public are less likely to be misguided by such a person.

وأهل البدع في زماننا لا يكتفون بالخبر ولا يقبلونه، فلا بدّ من ردّ شبهِهم إذا أظهروها بما هو حجة عندهم. وبالله التوفيق. (مناقب الشافعي للبيهقي)

The people of innovation in our time do not suffice with narration and do not accept it. So, when they present their falsehood, it must be refuted with that which is evidence for them. And success is from Allah. (Imam Abu Bakr al-Bayhaqi 458H, Manaqib al-Shafi’i).

The Salaf

There are numerous examples of the Sahabah and the Salaf debating Ahl al-Bidah. Some are found in Hadith collections and others are found in books of Tarikh. Thus, people who claim that the Salaf did not debate deviants are obviously mistaken.

قال أبو الوليد الباجي: قد ناظر ابن عمر منكر القدر، واحتج عليهم بالحديث، وناظر ابن عباس الخوارج وناظر عمر بن عبد العزيز وربيعة الرأي: غيلان القدري. (تشنيف المسامع)

Abu al-Walid al-Baji said: Ibn Umar debated the deniers of Qadr (predestination) and he refuted them with the Hadith. And Ibn Abbas debated the Khawarij. Umar bin Abdul Aziz and Rabi’atu al-Rai both debated Ghaylan al-Qadri. (Imam Badr al-Deen al-Zarkashi 794H, Tashneef al-Masami).

وكان يناظر الشَّافِعِيَّ وَكَانَ لَا يُحْسِنُ النَّحْوَ، وَكَانَ يَلْحَنُ لَحْنًا فَاحِشًا. (البداية والنهاية)

He used to debate al-Shafi’i, but he was not good at grammar and used to make obvious mistakes. (Imam Abu al-Fida Ibn Katheer 774H, al-Bidayah wa al-Nihayah).

In the Nass (text) above, Imam Ibn Kather is speaking about Bishr al-Marisi. He was the leader of the Mutazilah (الْمَرِيسِيُّ الْمُتَكَلِّمُ شَيْخُ الْمُعْتَزِلَةِ). Yet, Imam al-Shafi used to debate him.

Contradiction

Another significant contradiction that people who deem debating Ahl al-Bidah to be wrong fall into, is that they often quote scholars in the context of debate and praise them. In the following Nass (text), Imam al-Shafi exhibits his love of truth and disinterest in the ego. But it is in the context of debate. So why do people who oppose debating quote such statements?

 

قال الشافعي: ما كلَّمت أحداً قطّ إلا ولم أبال بَيَّنَ اللهُ الحقَّ على لساني أو لسانِه. (مناقب الشافعي للبيهقي)

Al-Shafi’i said: I never spoke to anyone except that I did not care whether Allah (Most High) made the truth manifest upon my tongue or his. (Imam Abu Bakr al-Bayhaqi 458H, Manaqib al-Shafi’i).

قال الشافعي: ما ناظرت أحداً فأحببت أن يخطئ. (مناقب الشافعي للبيهقي)

Al-Shafi’i said: I have never debated with anyone and wanted him to make a mistake. (Imam Abu Bakr al-Bayhaqi 458H, Manaqib al-Shafi’i).

Prevalence

In one of his works on Islamic history Imam Ibn al-Jowzi referred to a document that was read out in the presence of the scholars in the palace of the Khalifah. In it he mentioned a debate between Abd al-Aziz al-Maki and Bishr al-Marisi. It seems the practice of debating Ahl-Bidah was prevalent.

والطعن على من يقول بخلق القرآن، وأعيد فيه ما جرى بين بشر المريسي وعبد العزيز المكي في ذاك. (المنتظم في تاريخ الأمم والملوك)

And hostility to those who say that the Qur’an was created. And what happened between Bishr Al-Marisi and Abdul Aziz Al-Makki was described. (Imam Abd al-Rahman Ibn a Jowzi 597H, al-Muntadham).

Conclusion

If people do not want to debate, then that is up to them. However, they should not mislead the masses by claiming that debating Ahl al-Bidah is religiously wrong. Nor should they give the impression that the Salaf never engaged in such debates.

Rather we see from the references above that it is recommended to debate Ahl al-Bidah when their misguidance spreads. This is the way of the Sahabah and the Salaf. In fact, aversion to debate is more aligned with the way of the Khawarij.

And Allah (Most High) Knows Best

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (21.03.25)