1) ما هي العقيدة ؟

العقائد هي الأمور التي تصدق بها النفوس، وتطمئن إليها القلوب، وتكون يقيناً عند أصحابها، لا يمازجها ريب ولا يخالطها شك.

وكلمة عقيدة في اللغة مأخوذة من مادة (عقد) ومدارها على اللزوم والتأكد والاستيثاق، ففي القرآن : ( لا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الْأَيْمَانَ ) [المائدة:89].

والعقيدة في الشّرع هي : أمور علمية يجب على المسلم أن يعتقدها في قلبه ويؤمن بها إيماناً جازماً دون شكّ ولا ريب ولا تردّد ، لأن الله أخبره بها بطريق كتابه ، أو بطريق وحيه إلى رسوله -صلى الله عليه وسلم-.

علوم العقيدة الإسلامية هي مبادئ الإيمان الأساسية.

ولأن شرف العلم مرتبط بشكل مباشر مع المعلوم به، فقد اتفق العلماء على أن علوم العقيدة الإسلامية هي أجل وأشرف العلوم، لأنها معنية بالعلم عن الله عز وجل، ووحدانيته وأسمائه وصفاته -سبحانه وتعالى-.

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2) معنى التوحيد وأقسامه

التوحيد لغة هو نسب الوحدانية إلى الله تعالى ووصفه بالانفراد عما يشاركه أو يشابهه في ذاته أو صفاته، والتشديد للمبالغة أي بالغت في وصفه بذلك.

وأما تعريفه في الاصطلاح فهو : إفراد الله تعالى بما يختص به من الألوهية والربوبية والأسماء والصفات.

التوحيد هو حقيقة شهادة (أن لا إله إلا الله وأن محمدا رسول الله) وأن هذا هو الإسلام الذي بعث الله به نبيه إلى جميع الثقلين من الإنس والجن والذي لن يرضى الله من أحد دينا سواه.

قسم العلماء التوحيد إلى ثلاثة أقسام وهي : توحيد الربوبية، وتوحيد الألوهية، وتوحيد الأسماء والصفات.

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3) تعريف الشريعة والفقه وأصول الفقه

الشَّرِيعَةُ فِي اللُّغَةِ: مَشْرَعةُ الْمَاءِ، وَهِيَ مَوْرِدُ الشاربةِ الَّتِي يَشْرَعُها النَّاسُ فَيَشْرَبُونَ مِنْهَا ويَسْتَقُونَ، وَرُبَّمَا شَرَّعوها دوابَّهم حَتَّى تَشْرَعها وتشرَب مِنْهَا .
وفي الاصطلاح: هي الدين كله ، الذي اصطفاه الله لعباده ليخرجهم به من الظلمات إلى النور ، وهو ما شرعه لهم وبينه لهم من الأوامر والنواهي والحلال والحرام .

والفِقْهُ في اللغةِ هُوَ: الفَهْمُ، وفي الاصطلاح: هُوَ الْعِلْمُ بِالأْحْكَامِ الشَّرْعِيَّةِ الْفَرْعِيَّةِ الْعَمَلِيَّةِ، الْمُسْتَمَدَّةِ مِنْ الأْدِلَّةِ التَّفْصِيلِيَّةِ.

أما أصول الفقه : فأَصْلُ كُلِّ شَيْءٍ مَا يَسْتَنِدُ وُجُودُ ذَلِكَ الشَّيْءِ إلَيْهِ.

وأصول الفقه: هو العلم بأدلة الأحكام الشرعية، ووجوه دلالتها، إجمالاً لا تفصيلاً.

وأول من جمع أصول الفقه كفنٍ مستقل: الإمام الشافعي محمد بن إدريس -رحمه الله-، ثم تابعه العلماء في ذلك، فألفوا فيه التآليف المتنوعة.

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4) علم أصول الحديث مبني على أصول شرعية

علم أصول الحديث هو في الأصل والأساس مبني على قواعد عقلية ، ومبادئ منهجية ، وأصول تجريبية ؛ توصَّل إليها المحدثون بحكم الخبرة المنهجية المتراكمة في نقل الأخبار وتحري صدقها وثبوتها ، واهتدوا إلى أسس هذا العلم بالممارسة الطويلة، ومعاناة السماع والأداء والنقد والتعليل ، والبناء شيئاً فشيئاً لقواعد العلم وضوابطه .

فمن تلك المبادئ الأساسية الشرعية العامة :

1- تغليظ تحريم الكذب في الحديث ، كما قال النبي -صلى الله عليه وسلم- : ( إِنَّ كَذِبًا عَلَيَّ لَيسَ كَكَذِبٍ عَلَى أَحَدٍ، مَن كَذَبَ عَلَيَّ مُتَعَمِّدًا فَليَتَبَوَّأ مَقعَدَهُ مِنَ النَّارِ ) [متفق عليه].

2- عدم قبول خبر الفاسق.

3- اشتراط عدالة الراوي قياسا على عدالة الشاهد.

4- التثبت والتحري الدائمان.

5- الحذر من مناكير الأخبار.

6- التوقي عن رواية المكذوب، كما قال عليه الصلاة والسلام : (مَنْ حَدَّثَ عَنِّي بِحَدِيثٍ يُرَى أَنَّهُ كَذِبٌ، فَهُوَ أَحَدُ الْكَاذِبِينَ ) [رواه مسلم].

7- الضبط والحفظ معيار الثقة.

8- الحذر من التهمة بكثرة الغرائب وعدم انتقاء الحديث.

9- طلب الدليل والبرهان.

10- التفتيش عن العلم واليقين، بعيدا عن الظن والوهم.

فمنهج المحدثين هو منهج قرآني مستمد من القرآن والسنة، وهو منهج تاريخي نقدي ، أي أنه منهج لا يسلِّم بالنص دون محاكمة ونقد، ولا يكفي أن يصدر النص عن عالم أو شخص له احترامه حتى يقبل ، بل لا بد أن تثبت نسبة النص إلى قائله ، وأن ينظر فيه نظرة ثاقبة فاحصة لمعرفة اتفاقه مع الأسس الثابتة والمبادئ العامة.

 يُنصح جميع المسلمين بأن ينظروا في كتب الرجال والكتب التي ذُكر فيها الرجال الثقات والرجال الغير ذلك (الجرح والتعديل)، لتصلهم نبذة موجزة عن الجهود الجبارة التي بذلها علمائنا في سبيل خدمة السنة النبيوية الشريفة.

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5) كيف من الممكن للعامي أن يبدأ بطلب العلم؟

على طالب العلم أن يبدأ بالإلمام بنصوص الوحي ، لأنها هي المنبع الرئيس لدين الله تعالى ، فيبدأ بحفظ القرآن الكريم بحسب طاقته وتفرغه ، ويحرص على تفهّم ما يحفظه ، وننصح في هذا بمطالعة تفسير الشيخ عبد الرحمن السعدي رحمه الله تعالى ؛ لأن مؤلفه ممن اشتهر بسلامة العقيدة ، كما تميّز تفسيره بسلاسة الأسلوب وسهولته .
وعلى الطالب في الوقت نفسه أن يجتهد في دراسة العقيدة والفقه ، لأنه لا يمكن تأخيرهما لمسيس حاجة الطالب إليهما لنفسه ، ولنصح وإرشاد من حوله .

فيما يخص الفقه ، فالأفضل أن يبدأ الطالب في التفقه على المذهب الذي ينتشر في بيئته.

ويبحث طالب العلم في بيئته عن شيخ موثوق بعلمه ودينه ، فيبدأ معه بأيسر متن في المذهب ، يعطيه الراجح في المذهب ، ويرشده الشيخ إلى دليل كل مسألة من غير إطالة ، ويجنّبه كثرة الأقوال التي لا تفيده في بداية الطلب .

ثم يشرع في ضبط المنبع الثاني وهو السنة النبوية ، ويبدأ بالأهم فالأهم ، فيبدأ بالعناية التامة بحفظ متون السنة النبوية، ولا بد أن يهتم طالب علم الحديث كذلك بحفظ مدارات الأسانيد وما استطاع من أسماء الرواة وتراجمهم.

إذا قطع طالب علم السنة النبوية شوطاً كبيراً في حفظ متون السنة واستظهارها : شرع بعد ذلك في استشراح تلك المتون ، ومعرفة غريبها وأوجه تفسيرها.

في علوم ” مصطلح الحديث ” ننصح طالب العلم أن يعتني بكتاب : ” تحرير علوم الحديث ” للشيخ عبد الله الجديع ، قراءة ، ومدارسة ، وحفظاً لمسائله.

وكذلك لا بد من حصص كافية من القراءة في نوعين آخرين من الكتب :
النوع الأول : كتب العلل والتخريج التي هي بمثابة التطبيق العملي لعلوم الحديث الشريف.\

والنوع الثاني : الدراسات المعاصرة للمتخصصين في فنون الحديث الشريف

وبعد ذلك يبدأ في تحضير نفسه للتعمق في شرع الله ، ومعرفة الخلاف ، وكيفية الترجيح بين المسائل ، ولهذه المهمة آلات تعين عليها ، ولا يمكن الاستغناء عنها ، وهي ما تسمى بعلوم الآلة وأهمها : علم النحو والصرف ، وعلم أصول الفقه ، وعلم الحديث .

وأما بالنسبة لأصول الفقه ، فالأفضل أن يتدرج الطالب في معرفته بحسب كتب أصول المذهب الذي يتفقه عليه ، فتستشير شيخك في الفقه ، ليرشدك إلى كيفية الدخول في علم أصول الفقه .

وقبل ذلك كله تذكير النفس بتقوى الله تعالى ، فهي غاية كل العلوم ، ومن اشتغل بالعلم عن العمل فقد ضل وهلك ، بل الواجب أن يُرى أثر العلم في تخشع المتعلم وتواضعه واشتهار خلقه وأدبه بين الناس .

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6) آداب طالب العلم

هناك جملة من آداب طلب العلم التي ينبغي على من طلب العلم أن يتحلى بها، منها :

الصبر والإخلاص والعمل بالعلم ودوام المراقبة واغتنام الأوقات والضبط والإتقان ومطالعة الكتب واختيار الصاحب والتأدب مع الشيخ.

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7) The followers of the madhhabs (schools of jurisprudence) are not all imitators

The followers of the madhhabs are not all the same. Some of them are mujtahids (qualified for issuing Fatwas) within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.

Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.

The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.

The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet (peace and blessings of Allah be upon him).
Imaam Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’an and Sunnah.”

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8) Are all the ahaadeeth in Saheeh al-Bukhaari & Saheeh Muslim saheeh (sound)?

There is no doubt that al-Bukhaari and then Muslim are superior to the people of their own era and the imams of this branch of knowledge who came after them in finding out what is saheeh or sound and what is mu’allal or faulty.
The Saheeh of Imam Abu ‘Abd-Allah Muhammad ibn Ismaa’eel al-Bukhaari is the soundest book of narration after the Book of Allah. The scholars, muhaddithoon (scholars of hadeeth) and hafizes all bear witness to its high status in terms of authenticity and precision.

Shaykh al-Islam Ibn Taymiyah said: “There is no book beneath the canopy of heaven that is more sound than al-Bukhaari and Muslim, after the Qur’an.” [Majmoo’ al-Fataawa]

Most of the scholars and muhaddithoon think that Imam al-Bukhaari is in the right with regard to matters for which he was criticized.
The number of ahaadeeth in Saheeh al-Bukhaari, including repetitions – according to the numbering of Muhammad Fu’aad ‘Abd al-Baaqi (may Allah have mercy on him) – is 7563. So when we realize that the number of criticisms is less than twenty, and that most of these criticisms have to do with matters concerning the isnaads, or whether the hadeeth reaches the highest level of saheeh, or they have to do with one or two words in a hadeeth, and that the criticisms which have to do with matters affecting the soundness of the matn (text) are rare and affect no more than one or two or three ahaadeeth – when we know all that, we realize that applying the label of saheeh to everything that is in al-Bukhaari, texts and isnaads, is correct and cannot be denied.

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9) Categories of Hadeeth, the Conditions of a Saheeh Hadeeth

The scholars have various ways of categorizing different types of Hadeeth, in each of which they examined the Hadeeth from a specific angle.

When they looked at the issue of who the Hadeeth was attributed to, they divided the Hadeeth into: Marfoo‘, Mawqoof, Maqtoo‘.

When they looked at the isnaads of the Hadeeth, which are the chains of narrators who transmitted the Hadeeth from the one who spoke it, they divided the Hadeeth into: Mutawaatir and Ahaad (or ghareeb)

When the Hadeeth scholars looked at the ruling on the Hadeeth, and whether it was to be accepted or rejected – and perhaps this is the main point of the question – they divided them into: Maqbool (accepted), Mardood (rejected)
Then they divided the accepted hadeeths into: Saheeh and Hasan.
In many cases the hadeeth scholars used other terms in addition to the terms mentioned above. For example, they sometimes call a hasan isnaad “jayyid”; sometimes they describe a saheeh hadeeth as “in accordance with the conditions of the two shaykhs (al-Bukhaari and Muslim)”; and other similar phrases.

The conditions of a Saheeh Hadeeth can be summed up as follows:
1- Good character of all its narrators.
2- Good memory and precision on the part of narrators with regard to what they are narrating.
3- Continuous isnaad from beginning to end, meaning that each narrator heard the hadeeth from the one before him.
4- The hadeeth is free from any oddness in its isnaad or text. What is meant by “odd” is anything in which the narrator narrates something that contradicts the narration of a sounder narrator.
5- The hadeeth is free from faults in its isnaad and text. A “fault” is a subtle problem that undermines the soundness of the hadeeth, which can be detected only by the well versed scholars of Hadeeth.

The hadeeth scholars divided the rejected hadeeths into: Da‘eef (weak) and Mawdoo‘ (fabricated).

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10) The fundamentals of Tafseer (interpretation) of the Holy Qur’an

It should be noted that the Tafseer of the Holy Qur’an has fundamentals in a science known as ‘ilm usool al-tafseer.
The scholars have written in the fundamentals of interpretation, and they have explained the difference between the Tafseer on the basis of narrated texts and Tafseer on the basis of understandable interpretation, and they explained when the man can say in his opinion, and they divided between the good and the indignant opinion.

The scholars said that the Qur’an is explained by: the Qur’an itself, the Sound Sunnah, the Sayings of the Righteous Predecessors (As-salaf As-Salih), knowledge in Arabic language, knowledge in some of the narrated texts of the people of the scripture, and knowledge in the reasons for revelation of the Qur’anic Verses.
So if an explanation of a verse or a word in the Qur’an has reached us from the Prophet (blessings and peace of Allah be upon him), it is obligatory for us to adhere to it and be content with it.

But if the mufassir (the scholar of Tafseer) cannot find any explanation for a verse in the Sunnah, he should look at the sayings of the Sahaabah (Companions).
If in any case the tafseer of the Sahaabah was based on their own ijtihaad (judgment) and understanding, and their ijtihaad takes precedence over that of those who came after them, because they accompanied the Prophet (blessings and peace of Allah be upon him) and were aware of the circumstances in which the verses of the Qur’an were revealed, such as the reasons for revelation and the place where revelation came down.

If the mufassir does not find anything in the words of the Sahaabah to explain the meaning of the verse, then he should look at the tafseer of the Taabi‘een (Followers), who acquired their knowledge from the companions of the Prophet (blessings and peace of Allah be upon them), because in their circumstances, words, deeds and time they were – naturally – closer to the Sahaabah and to their teachings and were able to learn from them directly.

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11) What should one do when there is a conflict between shar‘i texts?

It should be noted that there is no real conflict between any two verses of the Holy Qur’an or between any two sound hadiths or between a verse and a sound hadeeth, and if there seems to be a contradiction between two of these texts, it is ostensibly opposed to what appears to be our minds, not a real contradiction.
It is well known that many shar‘i rulings were introduced in stages, paying attention to people’s circumstances at the time of the revelation. So something may have been mustahabb at the beginning, then it became obligatory, or it may have been permitted then it was forbidden, or vice versa.

If two shar‘i texts contradict one another, the first thing we must do is try to reconcile between them in an acceptable manner. If that is not possible then we should follow the later of the two texts. If it is not known which is the later one, we should examine them to find out which report is more credible and adopt it.

It is essential to note that the methodology of the fuqaha’ in reconciling between shar‘i texts may differ in application from one faqeeh to another. Some of them may find a way to reconcile the texts, whilst others may think that reconciling between two hadeeths is farfetched, so they may decide that one abrogates the other or they may examine them in order to determine which is more credible, and so on.

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12) Abrogation in the Qur’an, and the order of its soorahs and verses

Naskh (abrogation) in Arabic means lifting and removing. In Islamic terminology it means lifting a ruling indicated by a shar‘i text, on the basis of evidence from the Qur’an or Sunnah.
The concept of abrogation is based on the Qur’an and Sunnah, and on the consensus (ijmaa‘) of Ahl as-Sunnah, and there is great wisdom behind it. In most cases the abrogation was for the purpose of making things easier for the Muslims or increasing the rewards.

Allah, may He be exalted, said (interpretation of the meaning):
“Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things? Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Walee (protector or guardian) nor any helper.” [2:106,107]

The types of Abrogation in the Qur’an are:

– Abrogation of the verses and the ruling.
– Abrogation of the verses but not the ruling.
– Abrogation of the ruling but not the verses.

Abrogation of the Sunnah by the Qur’an is possible.
With regard to the issue of the Sunnah abrogating texts of the Holy Qur’an, the scholars differed concerning it, the view of the majority of scholars of usool is that it is not possible for the Sunnah narrated in aahaad reports to abrogate the Holy Qur’an.

With regard to the Sunnah limiting the general meaning of Qur’anic texts, the majority of scholars of usool are of the view that it is possible.

With regard to the order in which verses appear, the scholars are unanimously agreed that the order in which they appear in a single soorah is a tawqeefi matter (i.e., as determined by Allah and His Prophet (blessings and peace of Allah be upon him)), and the matter was not subject to the ijtihaad of the Sahaabah (Companions).

With regard to the order in which the soorahs appear, there is a difference of scholarly opinion concerning this matter. The majority are of the view that it resulted from the ijtihaad of the Sahaabah (may Allah be pleased with them), although they that the order of some of those soorahs was determined at the time of the Prophet (blessings and peace of Allah be upon him).

With regard to the naming of the soorahs, some of them were named by the Prophet (blessings and peace of Allah be upon him), and some were named by the ijtihaad of the Sahaabah (may Allah be pleased with them).

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13) The ‘aqeedah of Shaykh al-Islam Ibn Taymiyah and the praise of the imams for him

Shaykh al-Islam Ahmad ibn ‘Abd al-Haleem ibn Taymiyah is regarded as one of the prominent mujaddids (renewers and revivers) of Islam. He was born in 661 AH and died in 728 AH (may Allah have mercy on him). If the efforts of a mujaddid bear fruit in his own time and generation, the efforts of Shaykh al-Islam Ibn Taymiyah began to bear fruit in his own time and have continued to do so until the present, affecting scholars and seekers of knowledge and Islamic groups that belong to Ahl al-Sunnah wa’l-Jamaa’ah.
Scholars still refer to his books to refute the enemies of Islam.

His achievements in the fields of fiqh, hadeeth, tafseer and sulook (ways of drawing close to Allah) are too well known for us to need to give any examples here. His books and writings bear witness to that and he does not need anyone to praise him, rather his knowledge and fiqh are extant and bear witness that no one can deny except one who is ignorant or stubborn.

The testimony of the imams of his own and subsequent eras makes clear to any fair-minded person the falseness of the claims that have been fabricated by the enemies of Islam and the enemies of the Sunnah against this prominent imam, and highlight his knowledge, understanding and strength of argument.

These words of praise and testimony in favour of this imam did not come only from his students and supporters, but even his opponents testified that he surpassed others in knowledge and understanding.

Among the imams who have praised him were: Imam al-Dhahabi, al-Haafiz ‘Imaad al-Deen al-Waasiti, al-Haafiz Jalaal al-Deen al-Suyooti, al-Mulla ‘Ali Qaari, Imam al-Haafiz Ibn Hajar, and many others.

Imam al-Dhahabi said: “He is our Shaykh, the Shaykh of Islam, unrivalled in our time in terms of knowledge, courage, intelligence, spiritual enlightenment, generosity, sincerity towards the ummah, enjoining what is good and forbidding what is evil, and learning hadeeth – he put a great deal of effort into seeking it and writing it down, and he examined the different categories of narrators and acquired knowledge that no one else acquired.”

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14) Muhammad ibn ‘Abd al-Wahhaab – a reformer concerning whom many malicious lies have been told

Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) suffered the same as other sincere scholars and daa’iyahs, but in the end the message of truth that he brought prevailed. How could it be otherwise? How could the light of truth be extinguished? Think about this man and how Allah helped him to sow the seeds of Tawheed throughout the Arabian Peninsula and put an end to all kinds of shirk. If this indicates anything, it indicates that he was sincere in his call and made sacrifices for that cause as far as we can tell, and of course his efforts were supported and helped by Allah.

But the enemies of this call have spared no effort to make false accusations concerning it.
And anyone who examines these claims will realize for sure that they are all lies and fabrications. The books of the Shaykh which are widely circulated bear the greatest witness to that, and his followers who answered his call never mentioned anything to that effect. If the matter were as they claim, his followers would have conveyed the same ideas, otherwise they would have been disloyal to him.

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15) Shaykh al-Albaani (RA) was a great Scholar of Hadith and a Scholar of Fiqh (Faqeeh) as well

Shaykh al-Albaani (may Allah have mercy on him) was one of the prominent scholars the field of ijtihaad and fatwas. He is one of the imams of our era in this regard. His books, tapes and halaqahs bear witness to that. The imams of fatwas and ijtihaad praise his knowledge and refer to him, and quote his words as evidence.
The one who says that he was a muhaddith but not a faqeeh is mistaken. Rather he was an experienced faqeeh who adhered to the rules and guidelines of knowledge. It is not known that he had his own principles on which he based his understanding of Islam, rather he followed the same path as the imams of knowledge among the righteous salaf, and his knowledge of hadeeth qualified him to base his determination of which view is more correct on the ahaadeeth which he believed to be saheeh (sound).

Everyone who is fair minded knows that Shaykh al-Albaani (may Allah have mercy on him) was well versed in fiqh and ijtihaad, and we evidence for that can be seen in the testimony of the scholars to that effect, His well-written books of fiqh and His tapes which are widely available worldwide, of which one thousand are in circulation; those which have not yet been produced contain 5000 hours of audio material. All of these tapes are recordings of just some of his halaqahs (circles of knowledge), so how about if all of his halaqahs had been recorded!?

But it should be pointed out that Shaykh al-Albaani (may Allah have mercy on him) was a human being, who got things right and made mistakes. No one should believe that his words are infallible.
And It is not permissible for any follower of Shaykh al-Albaani to continue to follow the shaykh’s view if it becomes clear to him that the opinion of another scholar of virtue is stronger; rather he must follow the truth wherever it is and whoever it is with.

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