BENEFIT 233: Six Important Principles Regarding Boycotting Abriged From The Speech of Sheikhul Islām Ibn Taymiyyah:

1- The disciplinary measure of boycotting those who promote innovations contrary to the Qur'ān, Sunnah, and the Ijma' of the Salaf of this Ummah, which have been identified as innovations, aligns with the true stance of the Salaf and great scholars who advocated boycotting. 2- Boycotting varies depending on the strength or weakness, and the fewness or abundance of those who impose it. The aim of boycotting is to deter the person being boycotted, discipline them, and prevent the general public from following their example. If the benefit of boycotting is greater—such that it leads to a reduction or concealment of evil—then it is prescribed. However, if neither the boycotted person nor others are deterred, and the evil increases, and the one imposing the boycotting is weak, such that the harm outweighs the benefit, then boycotting is not prescribed. 3- Boycotting those who hold deviant beliefs or engage in similar practices is not always the most appropriate course of action. In some cases, building relationships and fostering goodwill may be more beneficial. For some individuals, conciliation is more effective than boycotting, while for others, boycotting is more effective than conciliation. This is why the Prophet ﷺ sometimes sought to conciliate certain people and boycott others. For instance, the three who were left behind were better than many of those whose hearts were reconciled (المؤلفة قلوبهم), as the latter were leaders obeyed within their tribes, and the religious benefit lay in winning their allegiance. The former, however, were believers among many others, and so boycotting them strengthened the religion and purified them from their sins. The responses of scholars like Ahmad ibn Hanbal and others on this matter are based on this principle. This is why they made distinctions between places where deviant beliefs were widespread—such as Qadarism in Basra, astrology in Khurasan, and Shi'ism in Kufa—and places where such beliefs were not prevalent. They also distinguished between influential leaders and others. When the objectives of Shari'ah are understood, the most effective means to achieve them should be pursued. 4- Boycotting for the sake of religion is the prescribed form of boycotting, and it is among the actions commanded by Allah and His Messenger. Obedience must be sincere for Allah's sake and in accordance with His commands; it should be both sincere to Allāh and in line with the Prophetic guidance. Therefore, whoever boycotts out of personal desire, or engages in a form of boycotting not commanded, falls outside of this framework. 5- Boycotting (innovators) for the sake of religion does not sever the bonds of allegiance of Eman, as it is a form of prescribed disciplinary action, akin to jihad in the path of Allāh. This is done so that Allāh's word may be supreme and the religion entirely devoted to Him. A believer must show enmity for Allāh's sake and allegiance for Allāh's sake. If another person is a believer, one must maintain allegiance to them, even if they have wronged them, for wrongdoing does not sever the bonds of allegiance of Eman. As the Almighty says: ﴿وَإِنْ طَائِفَتَانِ مِنَ المُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالعَدْلِ وَأَقْسِطُوا إِنَّ اللهَ يُحِبُّ المُقْسِطِينَ * إِنَّمَا المُؤْمِنُونَ إِخْوَةٌ﴾ "And if two groups of believers fight, make peace between them. But if one of them transgresses against the other, then fight the one that transgresses until it returns to the command of Allāh. Then if it returns, make peace between them with justice and act equitably. Indeed, Allah loves those who act equitably. The believers are but brothers." Thus, He considers them brothers even in the presence of fighting and transgression and commands reconciliation between them.