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…]
2) The second category:
This relates to someone from Ahlus Sunnah who fell into ‘a clear innovation’ (وقع في بدعة واضحة ) such as the statement that ‘the Qur’an has been created’ or the statement of the Qadariyah or the opinion of the Khawarij and other than them. The likes of this individual is declared to be an innovator, and this is in accordance to the way of the Salaf (فهدا يبدع و عليه عمل السلف)
An example of this is demonstrated in that which has been narrated upon Ibn ‘Umar,رضي الله عنهما, when he was asked about the Qadariyah, he said:
“When you meet those people then inform them that indeed I am free from them and they are free from me”. (Collected by Muslim 8).
Shaykhul Islaam, (رحمه الله), said in his book, ‘Dar’u T’aarud Al ‘Aql wa An Naql’, [vol 1, pg 254]:
“So the way of the Salaf and the Imaams of the past is that they would carefully consider and utilize the correct meanings that were confirmed by the religion and by the intellect. They would likewise carefully consider and utilize the terms and expressions that were confirmed by the religion, thus utilizing them in their speech whenever they could. So whosoever spoke with a term that contained a false meaning, thereby opposing the Book and the Sunnah, then they, (the ‘Salaf’ and the Imaams) would refute him. And whosoever came with an innovated term or expression that contained within it, truth and falsehood, then likewise they, (the ‘Salaf’ and the Imaams), would ascribe him to innovation as well, and they would say: “Indeed he has only confronted an innovation with another innovation, and has refuted falsehood with that which is false itself.”
I (Shaykh Rabee’) say: This passage demonstrates some of the great and important affairs that the ‘Salaf As Saaleh’ would embark upon in order to protect and preserve their true religion. Likewise, the passage demonstrates the means of precaution that the ‘Salaf’ would take with regards to the dangers and calamities that may arise from innovations and mistakes.
From amongst these affairs…
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 الثاني: من هو من أهل السنة ووقع في بدعة واضحة كالقول بخلق القرآن أو القدر أو رأي الخوارج وغيرها فهذا يبدع وعليه عمل السلف. ومثال ذلك ما جاء عن ابن عمر – t – حين سئل عن القدرية قال:
((فإذا لقيت أولئك فأخبرهم أني بريء منهم وأنهم برآء مني)) رواه مسلم ( 8 ).
قال شيخ الإسلام رحمه الله في درء تعارض العقل و النقل (1/254) : ” فطريقة السلف والأئمة أنهم يراعون المعاني الصحيحة المعلومة بالشرع والعقل. ويرُاعون أيضاً الألفاظ الشرعية ، فيعبرون بها ما وجدوا إلى ذلك سبيلا. ومن تكلم بما فيه معنى باطل يخالف الكتاب والسنة ردوا عليه. ومن تكلم بلفظ مبتدع يحتمل حقا وباطلا نسبوه إلى البدعة أيضا ، وقالوا : إنما قابل بدعة ببدعة وردَّ باطلا بباطل”.
أقول: في هذا النص بيان أمور عظيمة ومهمة يسلكها السلف الصالح للحفاظ على دينهم الحق وحمايته من غوائل البدع والأخطاء منها
