Explanation of the Ḥadīth on Avoiding Argumentation and the Sharʿī Position on Debate
Source: Fatāwā ʿIlmiyyah, Vol. 1 – Kitāb al-ʿAqāʾid, p. 108
✍ Answered for: A Student Engaged in Discussions with Ḥanafī Peers
"أَنَا زَعِيمُ بَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقًّا"
“I guarantee a house on the outskirts of Paradise for the one who gives up argumentation, even if he is in the right.”
[Sunan Abī Dāwūd, Kitāb al-Adab, Bāb fī Ḥusn al-Khuluq: 4800 – Ḥadīth Ḥasan]
In classical Arabic, “mirāʾ” refers to:
❖ Disputing with stubbornness or contentious behavior
❖ Argumentation based on doubt, suspicion, or desire to dominate
Al-Qāmūs al-Muḥīṭ: p. 1546
Imām Ibn al-Athīr رحمه الله explains:
“Al-Mirāʾ means disputation, and al-tamārī and al-mumāraah refer to arguing based on doubt and uncertainty.”
Al-Nihāyah fī Gharīb al-Ḥadīth, Vol. 4, p. 322
He further clarifies that the ḥadīth condemning argumentation refers to disputes like those of Ahl al-Kalām and innovators, not legitimate scholarly discourse on ḥalāl, ḥarām, or jurisprudence.
No. The condemnation applies to:
✘ Arguing for ego, dominance, or entertainment
✘ Disputes rooted in ignorance, pride, or sectarianism
✘ Endless refutations with no intent of seeking truth
But Islam encourages reasoned, respectful discourse when the goal is clarifying truth and removing falsehood.
❖ “وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ”
“And argue with them in a manner that is best.”
[Sūrah al-Naḥl: 125]
❖ “بَلِّغُوا عَنِّي وَلَوْ آيَةً…”
“Convey from me, even if it is one verse…”
[Ṣaḥīḥ al-Bukhārī: 3461]
✔ Prophet Ibrāhīm عليه السلام and King Namrūd
[Sūrat al-Baqarah: 258]
✔ Prophet Muḥammad ﷺ and the Christians of Najrān
[Mustadrak al-Ḥākim: 2/593, Ḥadīth 4157]
✔ ʿAbdullāh ibn Masʿūd and Abū Mūsā al-Ashʿarī رضي الله عنهما
[Ṣaḥīḥ al-Bukhārī: 345–346]
✔ ʿAbdullāh ibn ʿAbbās رضي الله عنه debating the Khawārij
[Al-Sunan al-Kubrā li-l-Bayhaqī: 8/179 – Ḥasan chain]
“Anyone who does not engage in decisive debate with heretics and innovators has not fulfilled the right of Islam. He has failed to fulfill the obligation of knowledge and faith, and his speech will not bring contentment or healing to hearts, nor will it generate certainty.”
Darʾ Taʿāruḍ al-ʿAql wa-l-Naql, Vol. 1, p. 357
✦ The ḥadīth does not prohibit scholarly debate or constructive dialogue aimed at truth clarification.
✦ It condemns unnecessary, stubborn, ego-driven argumentation.
✦ Refuting innovation (bidʿah) and clarifying tawḥīd are noble duties, rooted in Qurʾān, Sunnah, and Salafī practice.
✦ All such discussions must be grounded in sincerity, wisdom, and ethical behavior.
So continue your daʿwah and discourse — but with humility, not hostility.
And Allah knows best what is correct.
Source: Fatāwā ʿIlmiyyah, Vol. 1 – Kitāb al-ʿAqāʾid, p. 108✍ Answered for: A Student Engaged in Discussions with Ḥanafī Peers
❖ The Ḥadīth in Question:
"أَنَا زَعِيمُ بَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقًّا"
“I guarantee a house on the outskirts of Paradise for the one who gives up argumentation, even if he is in the right.”
[Sunan Abī Dāwūd, Kitāb al-Adab, Bāb fī Ḥusn al-Khuluq: 4800 – Ḥadīth Ḥasan]◈ ➊ Understanding the Term **“Mirāʾ” (Argumentation)
In classical Arabic, “mirāʾ” refers to:
❖ Disputing with stubbornness or contentious behavior
❖ Argumentation based on doubt, suspicion, or desire to dominate
Al-Qāmūs al-Muḥīṭ: p. 1546Imām Ibn al-Athīr رحمه الله explains:
“Al-Mirāʾ means disputation, and al-tamārī and al-mumāraah refer to arguing based on doubt and uncertainty.”
Al-Nihāyah fī Gharīb al-Ḥadīth, Vol. 4, p. 322He further clarifies that the ḥadīth condemning argumentation refers to disputes like those of Ahl al-Kalām and innovators, not legitimate scholarly discourse on ḥalāl, ḥarām, or jurisprudence.
◈ ➋ Is Debate Always Condemned?
No. The condemnation applies to:
✘ Arguing for ego, dominance, or entertainment
✘ Disputes rooted in ignorance, pride, or sectarianism
✘ Endless refutations with no intent of seeking truth
But Islam encourages reasoned, respectful discourse when the goal is clarifying truth and removing falsehood.
◈ ➌ Qurʾānic and Prophetic Support for Constructive Debate
❖ “وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ”
“And argue with them in a manner that is best.”
[Sūrah al-Naḥl: 125]❖ “بَلِّغُوا عَنِّي وَلَوْ آيَةً…”
“Convey from me, even if it is one verse…”
[Ṣaḥīḥ al-Bukhārī: 3461]◈ ➍ Prophetic and Scholarly Examples of Permissible Debate
✔ Prophet Ibrāhīm عليه السلام and King Namrūd
[Sūrat al-Baqarah: 258]✔ Prophet Muḥammad ﷺ and the Christians of Najrān
[Mustadrak al-Ḥākim: 2/593, Ḥadīth 4157]✔ ʿAbdullāh ibn Masʿūd and Abū Mūsā al-Ashʿarī رضي الله عنهما
[Ṣaḥīḥ al-Bukhārī: 345–346]✔ ʿAbdullāh ibn ʿAbbās رضي الله عنه debating the Khawārij
[Al-Sunan al-Kubrā li-l-Bayhaqī: 8/179 – Ḥasan chain]◈ ➎ Statement of Shaykh al-Islām Ibn Taymiyyah رحمه الله
“Anyone who does not engage in decisive debate with heretics and innovators has not fulfilled the right of Islam. He has failed to fulfill the obligation of knowledge and faith, and his speech will not bring contentment or healing to hearts, nor will it generate certainty.”
Darʾ Taʿāruḍ al-ʿAql wa-l-Naql, Vol. 1, p. 357◈ ➏ Summary of Sharʿī Principles
| Aspect | Ruling |
|---|---|
| Argumentation for ego or dominance |  Prohibited — Covered by “mirāʾ” in the ḥadīth |
| Scholarly discourse to clarify truth | ✔ Permissible — Encouraged if done with ḥikmah and adab |
| Refuting falsehood like shirk or bidʿah | ✔ Sharʿī obligation — But must be done kindly and respectfully |
| Personal, fruitless debates on doubtful matters | Discouraged — Waste of time and may harm hearts |
Conclusion
✦ The ḥadīth does not prohibit scholarly debate or constructive dialogue aimed at truth clarification.
✦ It condemns unnecessary, stubborn, ego-driven argumentation.
✦ Refuting innovation (bidʿah) and clarifying tawḥīd are noble duties, rooted in Qurʾān, Sunnah, and Salafī practice.
✦ All such discussions must be grounded in sincerity, wisdom, and ethical behavior.
So continue your daʿwah and discourse — but with humility, not hostility.
And Allah knows best what is correct.
