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…]
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?
They, (the aforementioned Imaams) said that: “Verily the word, ‘Al Jabr’ is an ambiguous term, (‘Mujmal’).”
Then he, (Shaykhul Islaam), made it clear that the meaning of the term, ‘Al Jabr’, on one hand, could have a true meaning, whilst on the other hand, have a meaning that is false. Then he gave an example for each of them, and said:
“So the Imaams prohibited the generalization of ones statement in affirming the term, ‘Al Jabr’, or in negating it because it was a bid’ah, (an innovation), thereby containing truth and falsehood.”
Ad Dhahabee (رحمه الله) said:
“Ahmad Ibn Kaamil Al Qaadee said: “Ya’qoob Ibn Shaybah was a faqeeh, (a scholar of Islaamic Jurisprudence), and he used to be from amongst the senior companions of Ahmad Ibn Mu’athal and Al Haarith Ibn Miskeen, but he took the position of ‘Al Waqf’, (an indecisive position with regards to the Quraan, demonstrating hesitation, neither openly professing the Quraan to be the speech of Allaah uncreated, nor claiming it to be created).”
Ad Dhahabee said:
“I say: (Ya’qoob Ibn Shaybah) took his stance from his shaykh Ahmad previously mentioned. And ‘Alee Ibn Ja’d, Mus’ab Az Zubairee, Abee Israa’eel, and a group of others also held the same stance with regards to the Quraan, and thereby in doing so, opposed approximately ‘one thousand Imaams.’ Infact the rest of the Imaams of the Salaf and those who came after them, rejected the opinion of ‘the creation of the Quraan’, and they held the Jahmiyyah to be disbelievers (may Allaah protect us in the Deen!).”
Abu Bakr Al Marwathee said:
“Ya’qoob Ibn Shaybah made apparent his stance with regards to the Quraan, ‘Al Waqf’, whilst he was in Baghdad. So Abu ‘Abdillah warned the people against him. And indeed Al Mutawakkil ordered ‘Abdur Rahmaan Ibn Yahyaa Ibn Khaafaan that he should ask Ahmad Ibn Hanbal about the one who should be followed in Al Qadaa, (judgement and jurispudence). ‘Abdur Rahmaan said: “So I asked him, (Imaam Ahmad Ibn Hanbal), about Ya’qoob Ibn Shaybah. So he, (Ahmad), said: “He is a mubtadi’, (an innovator), and a person of desires!” ”
Al Khateeb said:
“His description and being referred to in such a manner was due to his statement of ‘Al Waqf’ (with regards to the Quraan).” [As Siyar, vol 12, pg 478].
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: وقالوا إن لفظ ” الجبر” لفظ مجمل. ثم بين أنه قد يكون باعتبار حقاً وباعتبار باطلاً، وضرب لكل منهما مثالاً.
ثم قال:” فالأئمة منعت من إطلاق القول بإثبات لفظ الجبر أو نفيه، لأنه بدعة يتناول حقاً وباطلاً”.
وقال الذهبي رحمه الله :” قال أحمد بن كامل القاضي: كان يعقوب بن شيبة من كبار أصحاب أحمد بن المعذل، والحارث بن مسكين، فقيهاً سرياً، وكان يقف في القرآن. قال الذهبي قلت: أخذ الوقف عن شيخه أحمد المذكور، وقد وقف علي بن الجعد، ومصعب الزبيري، وإسحاق بن أبي إسرائيل، وجماعة، وخالفهم نحو من ألف إمام، بل سائر أئمة السلف والخلف على نفي الخليقة على القرآن، وتكفير الجهمية، نسأل الله السلامة في الدين. ق
ال أبو بكر المروذي: أظهر يعقوب بن شيبة الوقف في ذلك الجانب من بغداد، فحذر أبو عبد الله منه، وقد كان المتوكل أمر عبد الرحمن بن يحيى بن خاقان أن يسأل أحمد بن حنبل عمن يقلد القضاء،
قال عبد الرحمن: فسألته عن يعقوب بن شيبة، فقال: مبتدع صاحب هوى
