Bismillaah wa inna AlHamduillaahi Wahadu wa SallAllaahu wa Sallaam'alaa Khaatim al Anbiyya' wa 'alaa

Aalihee wa Asahaabihee wa'alaa Manitaba'a Hudaah 'Amma Ba'd:

When Ka’b ibn Maalik (may Allaah be pleased with him) stayed behind from the campaign to Tabook,
the Prophet (sallallaahu alayhi wa sallam) ordered that he be shunned and forbade the people to talk to
him, and he even ordered him to stay away from his wife, but he did not forbid him to attend the
prayers in congregation with the Muslims.

He (may Allaah be pleased with him) said: The Messenger of Allaah (sallallaahu alayhi wa sallam)
forbade the Muslims to speak to us three among those who had stayed behind. So the people shunned
us, or their attitude towards us changed, until it seemed to me that the land itself had turned hostile
towards me and was no longer the land that I knew. We stayed like that for fifty days. As for my two
companions, they stayed in their houses weeping, but I was the youngest and strongest of them. I would
go out and attend the prayer, and go around in the marketplaces, and no one would speak to me. I
would go to the Messenger of Allaah (sallallaahu alayhi wa sallam) and greet him with salaam, when he
was sitting with the people after prayer, and I would say to myself: Did his lips move in response or not?
Then I would pray close to him, stealing glances at him. When I focused on my prayer, he would look at
me, then when I looked at him he would turn away. Narrated by al-Bukhaari (2757) and Muslim (2769).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said, discussing the lessons learned from this
hadeeth:

(One of the lessons we learn) is not saying salaams to one who commits sin, and that it is permissible to
shun him for more than three days. The prohibition on shunning someone for more than three days is to
be understood as referring to situations where the reason for shunning is not something prescribed in
Islam.

(Another lesson we learn) is that the obligation to return salaams is waived in the case of one who is
greeted by the person who is being shunned, because if it were obligatory, Ka’b would not have
wondered whether he (the Prophet (peace and blessings of Allaah be upon him)) moved his lips in
returning the greeting.

Fath al-Baari (8/124).

Imam An-Nawawi [676H] on his explanation to the hadeeth of Kab in Saheeh Muslim said:

And know that in this hadeeth of Ka'b (radhiyallaahu 'anhu) there are many beneficial lessons...

The recommendation [meaning, it's mustahabb] of boycotting the people of innovation and open sin,
and leaving off saying salaam to them, and cutting them off scornfully and rebukingly.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
If a person is known to openly fail to do obligatory duties or to do haraam things, then he deserves to be
shunned and should not be greeted with salaams, as a rebuke to him, until he repents.

Majmoo’ al-Fataawa (23/252).

Imaam Al-Baghawee [d. 516H] said:

“It is a must upon every Muslim, when he sees a man dispersing any type of vain desire or innovation
knowingly, or he is scorning any part of the Sunnah, to abandon him and free himself of him, whether he
is dead or alive. Thus, he does not greet him with Salaam when he encounters him nor does he respond
to him if he is greeted initially. He is to continue doing this until that individual abandons his innovation
and returns to the truth.” *Sharh-us-Sunnah (1/227)]

Imam Malik [d.179H] had said,

"How evil are the People of Innovation, we do not give them salaam." [al-Ibaanah of ibn Battah (d.387)
no.441]

Ahmad ibn Hanbal d.241H (rahimahullah), said that giving salaam to a man of bid'ah meant loving
him”*Ghunyat at-Talibin (pg. 90)]

Subhaanaka Allaahumma wa bihamdika 'ash hadu 'an laa 'ilaaha 'illaa 'anta 'astaghfiruka wa 'atuubu
ilayka

Wa SallAllaahu 'alaa Nabiyyinaa Muhammad Wa 'alaa Aalihee wa Sahbihi wa sallaam