[3] Still Waiting! Where’s The Clear Unambiguous Knowledge-Based Shariah Proof for the Tabdee

بسم الله الرحمن الرحيم

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

One of the greatest aspects of enjoining good and forbidding evil is to forbid Tabdee, Tafseeq and Takfeer based on other than truth, so they (Ahlus Sunnah) forbid this, and warn against it. And that which preoccupies them are righteous deeds, commanding and acting upon it, and seeking understanding of it. This is their deed.

“They establish the prayer and pay the Zakat”. (at-Tawbah 71)

They benefit themselves and others. “And they obey Allah and His Messenger”. (at-Tawbah 73) (1)

The Shaikh also said:

Indeed, the statement of Tafseeq, Tabdee and Takfeer is a dangerous statement. It is not uttered without consequence. When a person utters it, it is a statement that has an effect. Indeed, he (the Messenger) said:

“If a man says to his brother: O kafir, it returns to one of them”. (Sahih Muslim 60)

He, peace and blessings of Allah be upon him, said:

“Whoever curses a believer, it is like he has killed him and whoever falsely accuses a believer of disbelief, it is like killing him”. (Sahih al-Bukhari 6047)

Therefore, if a man says to his brother: “O sinful one, O kafir, O you enemy of Allah”, and he (the one being addressed) is not what is said, it returns to him (the one who addressed him in this manner). (2)  (End of quotes)

Firstly and lastly, the discussion, which is on some serious Aqeedah related matters such as Tabdee and other issues, should not be diverted or mixed up with personal status, reputation, group loyalty or mere qualifications on a scientific matter. These tactics that divert attention lead away from the serious Aqeedah issues. The Aqeedah issues are related to the Judgement of Allah and His Messenger. Therefore, once again: “Where is the proof for the Tabdee?”

Furthermore, anyone with even a basic understanding of the issues during the lockdowns knows that many individuals from various scientific backgrounds (as well as non-scientific ones) participated in the public debate. This was because of the crisis’s interdisciplinary nature, the high uncertainty at the start, and the societal effects of the involved policies.

A biochemist might have provided valuable insights into drug mechanisms, while also gaining insights from specific epidemiologists for other issues, and they may agree or disagree with some of them and not others. Additionally, during the lockdowns, experts from different fields provided insights, but their claims were assessed. The main thing was the need for objectivity, while recognising the difference between specialist evidence and general opinion, and not assuming that expertise in one area gives authority in all related matters. And Shaikh Abu Iyaad, may Allah preserve him, mentioned clearly in one of his writings that him and some  other people contacted both the late Mufti Al-Allamah Abdul Aziz Aala Ash-Shaikh, may Allah have mercy upon him, and the present Mufti Al-Allamah Salih Al-Fawzan, may Allah preserve him. Finally, if you examine Shaikh Abu Iyaad’s telegram channel on COVID-19, it presents research from experts, so let’s not get sidetracked. We are focusing on the issues of Aqeedah, specifically and will not be sidetracked in the twinkling of an eye.

Where is the proof for the Tabdee?

[1] An Excerpt from Ẓāhirat al-tabdīʿ wa-al-tafsīq wa-al-takfīr wa-ḍawābiṭuhā page Page 12

[2] Ibid., p. 29