A Clarification and A Warning against Hizbiyyah

‎بسم اللــــه الرحمـــــــــن الرحيم

This advice was given on the 27th of Muharram, 1440 AH – by our Shaykh, the Faqeeh, the Muhhadith – Abu ‘Abdillah Muhammad bin Hizaam, may Allah preserve him, protect him and make him a source of benefit for Islam and the Muslims.


The Shaykh said:

(Relaying the chain of narration of the Hadith)

>>He said: it was narrated to us by Ishaq ibn Ibrahim, Ishaq ibn Mansur and Muhammed ibn Raafi’: that ibn Raafi’ said: it was narrated to us, and two others also informed us that ‘Abdurazzaq said: Ma’mar narrated to us that he was informed by Ayyub: that he was informed by ‘Umar ibn Dinaar: that he was informed by Jaabir ibn ‘Abdillah (may Allah be pleased with him) that:

“A man from the Muhajiroon struck the back of a man from the Ansar (either with his hand, his leg, a sword, or other than that), so the Ansaari man called out, ‘’O Ansar, Help!”. Similarly, the man from the Muhajioon called out, ‘’O Muhajireen, Help!”. When the the Prophet ﷺ heard this, he said:

‎(دعوها فإنها منتنة)

‘’cut this (fanaticism) out, for it is repulsive’’

This Hadith is one of the many evidences proving that fanaticism (Hizbiyyah) is Haraam. In the same Hadith, the Messenger of Allah ﷺ referred to it as a call of Jahiliyyah (pre-islamic ignorance).

So this is from the evidences showing that fanaticism upon falsehood and aiding one another in error is Haraam.

As for aiding and assisting one another upon the truth, then this is not fanaticism. Supporting and defending the truth, as well as it’s people isn’t considered fanaticism at all, rather the fanaticism which is considered from the pre-islamic ignorance is to come to the aid of someone – even if it was upon falsehood, just because he has a close relationship with him, or due to other worldly benefits, or due to being members of the same group or party; these are all forms of the repulsive fanaticism that existed in Jahiliyyah (pre-islamic ignorance).

Included in this, is if a person is fanatical towards a Sunni scholar; adhering to his views and having allegiance and disallegience on the basis of that. It is not permissible to bind oneself to the speech of a scholar, and to have allegiance and disallegience based on that, whereby you oppose the truth due to it. This type of binding and adherence is only for the Messenger of Allah ﷺ.

There is some speech from Shaykhul Islam where he declared that this type of fanaticism warrants a person to be labelled an innovator (to attach oneself to an individual, such that he does not accept anything but his speech, and he has allegiance and disallegience on his account) – He said this is an innovation.


Is fanaticism (ta’assub) an innovation or is it merely a sinful matter (below the level of innovation)?


Whoever seeks to draw closer to Allah through fanaticism has combined between sin and innovation, like the case of the people of Hizbiyyah (bigoted partisanship), groups and (charity) organisations, having restricted allegiance and disallegiance in favour of their associates, even if they had falsehood with them, as well as aiding the falsehood and disregarding the falsehood that’s with them. Likewise restricting allegiance and disallegiance on the account of the group or the organisation, this is combining sin with innovation.

So in essence, fanaticism and bigoted partisanship is a sin (that hasn’t reached innovation), however it becomes an innovation when a person seeks nearness to Allah by way of it and is opposed to the truth because of it. And they warn from the Sunni scholars and the students of knowledge so that they themselves are not warned from, they took these actions as religion which they worship Allah, consequently falling into innovation due to this.

These (following) words of Shaykhul Islam, may Allah have mercy upon him, are invaluable;

He said:

‘’Verily the religion of the Muslims is based on following the Book of Allah andthe Sunnah of His Prophet ﷺ and what the ummah have unanimously agreed upon, these three are the infallible foundations’’.

And he Shaykhul Islam said:

‘’And whatever the ummah differs in, then it is resolved by returning the affair back to the Quran and Sunnah, and it is not for anyone to appoint any individual for the ummah, calling to his path, having allegiance and disallegiance on his account, other than the Messenger of Allah ﷺ, nor is it permissible for anyone to appoint any speech for the ummah, having allegiance and disallegiance based on it, other than the speech of Allah and His Messenger ﷺ and that which the ummah have unanimously agreed upon, rather doing that is from the actions of the people of innovation, those who appoint individuals or speech for themselves, splitting the ummah by way of it and having allegiance and disallegience based on it.”

[End of speech, may Allah have mercy upon him]

Shaykh Muhammed hizam said:

Thus, it becomes clear that (unanimous) agreement is a binding evidence, making it clear it’s impermissible to have allegiance and disallegience upon newly introduced principles, but rather allegiance and disallegiance is for the speech of Allah and His Messenger ﷺ, likewise for the way of the Messenger of Allah ﷺ.

The aforementioned speech of Shaykhul Islam was very beneficial, and defending the scholars of Ahlus-sunnah wal Jamaa’ah upon the truth is not included in the aforementioned speech as doing so is from the religion of Allah, the Majestic and Lofty, [and Allah said:]

‎{وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ }

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.” [Surah Al-Ma’idah]

This is considered defending the religion, and defending the religion necessitates defending the scholars of Ahlus-sunnah from the accusations of falsehood directed at them, this doesn’t enter into the aforementioned speech, because this is from having allegiance to Allah.

Rather what’s intended is calling to the path of someone considered an Imaam amongst them, while he has affairs with him which oppose the Quran and Sunnah, even if the person is from the (reliable) people of knowledge, if they happen to fall into a mistake in a certain issue, it’s not permissible to defend that mistake and to have allegiance and disallegiance because of it, this is not permissible!!!!

That would enter one into innovation, even if the mistake he was defending was that of a scholar from the scholars of the sunnah.

If a mistake was to occur from him (i.e the scholar), his status, his rank, and him being a sunni (is respected). However the mistake is not accepted, rather the people are to be alerted of this fault and mistake. As long has he is not known for desires and that he stubbornly persists. That would escalate it to a different matter. The one who argues in defence of innovation and stands to its defense and was to be pleased with fanaticism, this is another affair, which requires him to be warned from.

Shaykhul Islam (may Allah have mercy on him) also indicates in his speech that being fanatical towards statements that are contrary to the Qur’an and sunnah can also cause a person to fall into innovation. Which means that the innovated principles that comes from an innovator whereby the Qur’an and Sunnah point to its incorrectness are included in the speech mentioned by Shaykhul Islam -having allegiance for these newly introduced principles and disallegiance for it- this is from innovation and misguidance. The speech of Shaykhul Islam, may Allah have mercy on him, in the explanation of the despicable Hizbiyyah (bigoted partisanship) which our scholars warn from, is having fanaticism upon falsehood towards an individual or a statement that’s in opposition to the truth.

Some of those who adhere to a particular Madh-hab, or blind follow (the imaams) as you know, have fanaticism to the noble Imaams, such as Ash-Shaafi’ee, Ahmad, Maalik or Abu Haneefa. So they fall into this innovation – those who’s condition reached the point mentioned by Shaykhul Islam – having allegiance and disallegiance based on viewpoints of the Imaam of their madhab – even if he (mistakenly) opposed the Qur’an and the Sunnah (in a particular issue).

And we read through some excellent speech from Imaam Albaani, may Allah have mercy on him, in the introduction of the book ‘The Prophet’s prayer described’ clarifying this matter and illustrating how far the people of Taqleed (blindfollowing) are from the truth and how far they are from the Imaams (that they are claim to follow).

For verily they warned from blind following with an utmost warning, the scholars of Ahlus-sunnah Wal Jamah are not pleased for anyone to have fanaticism towards them in falsehood, and they caution from that.

And upon this we say the measuring stick is the Qur’an and the sunnah of prophet ﷺ according to the methodology of the Salaf.

Does this action coincide with the Qur’an and Sunnah based on the methodology of the Salaf, or does it not – if it is in accordance with the Qur’an and Sunnah, we must aid it and aid its people for the sake of Allah, this is from allegiance to Allah ﷻ. But if it opposes the Qur’an and the Sunnah, then we must disassociate ourselves from it and have disallegiance to those who assist (the falsehood) and take it as a methodology and a path, this is from disallegiance for the sake of Allah.

The Prophet ﷺ said:

‎من أحب لله وأبغض لله ووالى لله وعادى لله فقد استكمل الإيمان

‘’Whoever loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah and withholds for the sake of Allah, has complete faith.’’

[Narrated by Abu Dawud]

And he said:

‎أوثق عرى الإيمان الحب في الله والبغض في الله

“The strongest bond of faith is loving for the sake of Allah and hating for the sake of Allah”

[Reported by Al-Bazaar and other than him on the authority of Al-Baraa bin ‘Aazib and Ibn Mas’ood may Allah be pleased with them both].

So this is the meaning of Hizbiyyah (partisanship) and Ta’assub (fanaticism) towards falsehood or its people.

And All success is with Allah.

‎سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك اللهم وأتوب إليك


Translated by:

Abu Ibrahim Nassir bin Rashid Al-maamry

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