Reference: www.rabee.net
Question: O our Shaykh (حفظكم الله), there is a question going around the students of knowledge regarding an individual who has fallen into an innovation. Is it conditional in order to declare him to be an innovator, that the proof be established against him first, or is this not required?
Response: [continued…]
This relates to someone from Ahlus Sunnah, well known for his pursuit of the truth but fell into an unclear and unapparent innovation (وقع في بدعة خفية).
So, as for the likes of this individual, if he has passed away, then it is not permissible to declare him to be an innovator (.فلا يجوز تبديعه) rather he is spoken well of.
As for if this individual is alive, then he should be advised, and the truth should be made clear to him, and nobody should be hasty in declaring him to be an innovator. However, if he is persistent upon his innovation, then he is declared to be an innovator.
Shaykhul Islaam Ibn Taymiyah said:
“And many of the rightly guided ones from amongst the Salaf and from those who came after them said statements and performed actions that amounted to innovation, but they didn’t know that they were innovations, either due to their acting upon weak ahadeeth whilst considering them to be authentic or their lack of comprehension of certain verses of the Qu’ran, understanding from them that which was not actually intended, or due to their expression of an opinion in a certain issue of which no text (from the Qur’an or the Sunnah) had reached them. However if a person fears his Lord as much as he is able, then he is to be considered in the statement of Allaah:
{O our Lord, do not hold us to account for that which we have done out of forgetfulness and error.}
And it has been narrated in a hadeeth that Allaah said:
I have responded.
This has been explained in another place.”[Ma’aarij Al Wasool, P: 430].
So in conclusion, it is not permissible to totally and absolutely call for the establishing of the proof upon ahlul bid’ah generally, and neither is it permissible to totally reject it. (فلا يجوز إطلاق اشتراط إقامة الحجة لأهل البدعة عموما و لا نفي ذلك) Rather the matter is how it has been explained.
So my advice to the students of knowledge is that they should hold on to the Book and the Sunnah and have precision in the methodology of the Salaf in every aspect of their religion, especially in the areas relating to:
‘At Takfeer’ – التكفير (declaring people to be disbelievers),
‘At Tafseeq’ – التفسيق (declaring people to be disobedient and rebellious sinners), and:
‘At Tabdee’ – التبديع (declaring people to be innovators in the religion).
This being the case such that it does not cause too much argumentation and quarreling in the likes of these issues.
And I strongly advise the ‘Salafi youth’ especially, that they should completely avoid all means that cause them to hold grudges against one another, and cause them to split, differ and become disunited, the very things that are hated by Allaah, that which He, (Allaah), the noble Messenger (صلى الله عليه و سلم), the virtuous Sahaabah and the Salafus Saaleh warned against.
Likewise, I strongly advise that they (the ‘Salafi youth’) strive and exhert themselves in the means that bring about the feeling of love and brotherhood between themselves, the very things that are beloved to Allaah and His messenger (صلى الله عليه و سلم). And may Allaah send blessings upon our Prophet Muhammad and upon his family and companions.
Shaykh Rabee’ Ibn Haadee ‘Umair Al Madkhalee.
24th Ramdhaan 1424 H
مسألة اشتراط إقامة الحجة في التبديع
المرجع: www.rabee.net
السؤال: شيخنا -حفظكم الله- هناك سؤال يدور بين طلاب العلم، وهو: هل يشترط في تبديع من وقع في بدعة أو بدع أن تقام عليه الحجة لكي يبدع أولا يشترط ذلك، أفيدونا جزاكم الله خيراً؟
الجواب: القسم الثالث: من كان من أهل السنة ومعروف بتحري الحق ووقع في بدعة خفية فهذا إن كان قد مات فلا يجوز تبديعه بل يذكر بالخير ، وإن كان حياً فيناصح ويبين له الحق ولا يتسرع في تبديعه فإن أصر فيبدع. قال شيخ الإسلام ابن تيمية –رحمه الله-: ((وكثير من مجتهدي السلف والخلف قد قالوا وفعلوا ما هو بدعة ولم يعلموا أنه بدعة، إما لأحاديث ضعيفة ظنوها صحيحة، وإما لآيات فهموا منها ما لم يرد منها، وإما لرأي رأوه وفي المسألة نصوص لم تبلغهم، وإذا اتقى الرجل ربه ما استطاع دخل في قوله : (ربنا لا تؤاخذنا إن نسينا أو أخطأنا) ، وفي الحديث أن الله قال : ((قد فعلت)) ، وبسط هذا له موضع آخر))[معارج الوصول ص:43].
وعلى كل حال لا يجوز إطلاق اشتراط إقامة الحجة لأهل البدع عموماً ولا نفي ذلك والأمر كما ذكرت. فنصيحتي لطلاب العلم أن يعتصموا بالكتاب والسنة وأن ينضبطوا بمنهج السلف في كل ناحية من نواحي دينهم، وخاصة في باب التكفير والتفسيق والتبديع حتى لا يكثر الجدال والخصام في هذه القضايا.
وأوصي الشباب السلفي خاصة بأن يجتنبوا الأسباب التي تثير الأضغان والاختلاف والتفرق الأمور التي أبغضها الله وحذّر منها، وحذّر منها الرسول الكريم –صلى الله عليه وسلم- والصحابة الكرام والسلف الصالح، وأن يجتهدوا في إشاعة أسباب المودّة والأخوة فيما بينهم الأمور التي يحبها الله ويحبها رسوله –صلى الله عليه وسلم-.
وصلى الله على نبينا محمد وعلى آله وصحبه وسلم. كتبه ربيع بن هادي عمير المدخلي في 24/رمضان/1424
