. J i ? . .r--J i ? (cont.)

Similarly, no one is allowed to say anything about the people of knowledge and faith except for what is becoming of them. Verily, Allah has overlooked the mistakes of the believers. Allah says [in the Quran as a supplication], "Our Lord, do not hold us responsible if we forget or err" [al-Baqara 286]. And Allah said, "I have done so." [That is, "I have not held them responsible."] We have been ordered to follow what has been revealed for us from our Lord and we do not accept or follow anyone else as our patron besides Him. We have also been ordered not to obey any created being in an act which is disobedience to the Creator. Furthermore, we seek forgiveness for our brothers who preceded us in faith. We say [as Allah has taught us in the Quran], "Our Lord, forgive us and our brothers who have preceded us in faith." This is an obligation upon all Muslims in every perplexing matter of this nature. We extol Allah's command by obedience to Allah and His Messenger. We also attend to the rights of the Muslims, especially the scholars among them, as Allah and His Messenger have ordered. Whoever deviates from this path has deviated from the path of evidence and truth to the path of following desires in blind obedience to others. One then also harms the believing men and women by something that they did not earn. Such a person is an oppressor and a wrongdoer. Whoever magnifies [in his heart] and honors the bounds set by Allah and does well to the servants of Allah, this person will be from the devoted servants of Allah and the God-Fearing. Allah, the Exalted, knows best. 1 Not every mistake in the realm of aqeedah means that the person must be condemned or implies that he is a heretic. Indeed, there is a difference between a heresy (bidah) and a heretic (mubtadi) in the same way that there is a difference between a blasphemous act (kufr) and an disbelieving apostate (kaafir). Perhaps a person may be forgiven by Allah for a mistake he made in matters of aqeedah. Related to this point, ibn Taimiya wrote, It is not necessarily the case that everyone who makes a mistake in matters of aqeedah is destined to be from the 1 Ahmad ibn Taimiya, Majmoo Fataawa Shaikh al-Islaam ibn Taimiya (Riyadh: Daar al-Ifta, n.d.), vol. 32, p. 329. Also quoted in Salmaan, al-Rudood, pp. 32-33. Commentary on the Forty Hadith of al-Nawawi destroyed and losers. Perhaps, the disputant was a mistaken mujtahid [exercising his mental capabilities and striving to find the truth] for whom Allah will forgive his mistake. It is also possible that he did not receive enough information about that topic to conclude that the proof has been established against him.1 A person may be known for his calling to the sunnah and the way of the Prophet and his Companions. He may also be clear that one must always obey the Quran and sunnah and there is no room for compromise or following others when they differ from the Quran and sunnah. This may be something that echoes throughout his writings and speeches. Even if someone sincerely wishes to stick to that path, it is possible for him to make mistakes. It is hoped that Allah will forgive him for his mistakes while, at the same time, it is recognized that it is not acceptable to follow or accept those mistakes he made. Once again ibn Taimiya wrote, If a person states that a specific act is recommended and takes one closer to Allah or, by his speech or action, obligates a particular act and he does that without that act being sanctioned by Allah, then he has legislated something in the religion for which Allah has not given permission. Whoever follows that person in that deed has taken him as a partner with Allah ... Yes, it could be the case that the person was making taweel in what he postulated2 and he may be forgiven because of his taweel. This is if he was a mujtahid and performed the ijtihaad that is pardoned when one is mistaken. In fact, he will be rewarded for his ijtihaad. However, it is not permissible for anyone to follow him in that [wrong opinion]. In the same way, it is not permissible to follow anyone's statement or action when one is aware that such is not the correct view. [It is not allowed to follow such a person] even if that person might be rewarded or excused [for his mistake]. 3 In fact, with respect to the Asharis as a whole, Salmaan has an excellent discussion of how they should be viewed and treated. Quoting from a book entitled al-Aqeedah al-Salafiyah fl Kalaam Rabb al-Bariyah,4 Salmaan wrote, 1 Ibn Taimiya, Majmoo, vol. 3, p. 179. The phrase, "proof established against him" is a common phrase in Islamic literature. It implies that a person has been clearly shown, by proofs from the Quran and sunnah, the error of his ways.