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…]
After the narration of this passage demonstrating the methodology of the Salaf and the Imaams, Shaykhul Islaam (رحمه الله) said:
“And from this, are well known stories, that which ‘Al Khalaal’ has mentioned in his book, ‘As-Sunnah,’(and likewise other than him with regards to the issue of ‘Al Lafdh’, [the issue of one saying that my recitation of the Qu’ran is created], and the issue of ‘Al Jabr’, [the statement of those who say that man is compelled to do his actions].)”
I (Shaykh Rabee’) say: He, (Shaykhul Islaam), may Allaah have mercy upon him, is referring to the Imaams of the Sunnah as being regarded as innovators those who say “My recitation of the Qu’ran is created” because it is a statement that contains both truth and falsehood. Likewise, the statement of ‘Al Jabr’, (that man is compelled to do his actions), contains both truth and falsehood, and Shaykhul Islaam mentioned that the Imaams such as Al Awzaa’ee, Ahmad Ibn Hanbal, and the likes of them held it as something blameworthy thereby rebuking both sides, both those who denied and rejected it, and likewise those who affirmed it.
He, (Shaykhul Islaam), (رحمه الله) said:
“And it has been narrated upon Az Zabeedee, Sufyaan At Thawree, ‘Abdur Rahmaan Ibn Mahdee and others, that they used to dislike one mentioning the statement of ‘Al Jabr’ understood in a general sense. And Al Awzaa’ee, Ahmad and others than them said: “Whoever has said the statement of ‘Jabr’, then verily he has erred and whomsoever has said ‘lam yujabbir’, (referring to the negation of Al Jabr) then indeed he has erred. Rather it is said that: “Indeed Allaah guides whomsoever He wills and misguides whosoever He wills etc.”
And they, (the aforementioned Imaams), used to say that the term, ‘Al Jabr’, did not have any basis neither in the Book nor in the Sunnah, rather the only expression that was contained in the Sunnah was ‘Al Jibl’ and not the word, ‘Al Jabr.’ For verily, it has been authentically narrated upon the prophet صلى الله عليه و سلم that he said to Al Ashajj ‘Abdul Qais:
Indeed you have two qualities that Allaah loves: gentleness and patience.
So he, (Al Ashajj ‘Abdul Qais), said:
“Did I learn to acquire them both,or am I naturally inclined towards them, ‘(jubiltu ‘alaihimaaا)?”
The Prophet صلى الله عليه و سلم replied:
Rather you are naturally inclined towards them,
So he, (Al Ashajj ‘Abdul Qais), said:
“All praise be to Allaah Who created me and made me naturally inclined towards these two qualities that He loves.”
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: قال شيخ الإسلام بعد حكاية هذه الطريقة عن السلف والأئمة:
” ومن هذا القصص المعروفة التي ذكرها الخلال في كتاب ” السنة” [2] هو وغيره [3] في مسألة اللفظ والجبر”. أقول: يشير – رحمه الله تعالى- إلى تبديع أئمة السنة من يقول:” لفظي بالقرآن مخلوق” لأنه يحتمل حقاً وباطلاً، وكذلك لفظ “الجبر” يحتمل حقاً وباطلاً ، وذكر شيخ الإسلام أن الأئمة كالأوزاعي وأحمد بن حنبل ونحوهما قد أنكروه على الطائفتين التي تنفيه والتي تثبته. وقال رحمه الله:” ويروى إنكار إطلاق “الجبر” عن الزبيدي وسفيان الثوري وعبد الرحمن بن مهدي وغيرهم. وقال الأوزاعي وأحمد وغيرهما :
” من قال جبر فقد اخطأ ومن قال لم يجبر فقد أخطأ بل يقال إن الله يهدي من يشاء ويضل من يشاء ونحو ذلك . وقالوا ليس للجبر أصل في الكتاب والسنة وإنما الذي في السنة لفظ – الجبل- لا لفظ الجبر؛ فإنه قد صح عن النبي صلى الله عليه وسلم أنه قال لأشج عبد القيس:
((إن فيك لخلقين يحبهما الله : الحلم والأناة فقال: أخلقين تخلقت بهما أم خلقين جبلت عليهما؟))،
فقال : (( بل جبلت عليهما))، فقال:
((الحمد لله الذي جبلني على خلقين يحبهما الله))
