Reading from the author's text with commentary and collation of manuscripts: "And as for the counter-arguments, the answer to them is one of two responses: either it is said
Machine translationRead the Arabic original
The reader: "And as for the counter-arguments, the answer to them is one of two responses, either it is said that"
The Shaykh : that what has been established
The reader: "either it is said that what has been established as good is not among the religious innovations, so the generality remains preserved without any specification, or it is said that what has been established as good is specified from the generality, and the specified general is evidence for what is other than the case of specification"
The Shaykh : image
The reader: "for what is other than the case of specification, so whoever believes that some religious innovations are specified from this generality, he needs evidence that is suitable for specification, otherwise that verbal and conceptual generality necessitates prohibition. Then the specifier is the evidence of the Shari'ah from the Book and the Sunnah and scholarly consensus, explicitly or by derivation. As for the custom of some countries or most of them, or the saying of many scholars or worshippers or most of them, and the like, it is not something suitable to be a counter-argument to the speech of the Messenger of Allah (peace and blessings be upon him)"
The Shaykh : May Allah send blessings and peace upon him.
The reader: "such that it is used to counter-argue with it. And whoever believes that most of these customs that contradict the Sunnah are agreed upon, based on the fact that the Ummah approved them and did not deny them, he is mistaken in this belief, for there has never ceased, and does not cease, at any time, someone who prohibits most of the newly invented customs that contradict the Sunnah. And it is not permissible to claim scholarly consensus by the practice of a country or countries among the Muslim lands"
The Shaykh : and it is not permissible
The reader: "and it is not permissible to claim scholarly consensus by the practice of a country or countries among the Muslim lands"
The Shaykh : Ah?
The student: In our copy, and it is not permissible
The Shaykh : Yes, and it is not permissible, yes, that is how it is
The student: ...
The Shaykh : Yes, do you mean "and" or "I have with me 'and' and 'permissible' but I have 'and permissible' without the alif-lam
The student: Shaykh, yes, I have "consensus" without the alif-lam
The Shaykh : Yes, without the alif-lam, and the issue is close, yes
The reader: "so how about the practice of groups among them? And if most of the people of knowledge did not rely on the practice of the scholars of the people of Madinah and their consensus in the era of Malik, but rather they saw the Sunnah as a proof against them just as it is a proof against others, despite what they were given of knowledge and faith, how can the believing scholar rely on the customs of the majority, on the customs of the majority"
The Shaykh : customs of the majority
The reader: "on the customs of the majority who have become accustomed to them, or those whom the common people have constrained, or a group who are leaders in ignorance, who have not become established in knowledge, who are not counted among those in authority, and who are not suitable for consultation? Perhaps they have not completed their faith in Allah and His Messenger, or perhaps some people of virtue have joined them in it by custom without deliberation, or due to a doubt, the best of their states in it being that they are in the position of the mujtahids among the imams and the truthful ones. And arguing with such arguments, and the answer to them is known: that it is not the method of the people of knowledge"
The Shaykh : method
The reader: "It is not the method of the people of knowledge, but due to the prevalence of ignorance, many people, even those who claim affiliation with knowledge and religion, may rely on such things. A person of knowledge and religion may present another basis for it from the legitimate evidences, and Allah knows that his statement and practice regarding it are not based on the legitimate proof he presented, even if it is a doubt. Rather, he relies on matters not taken from Allah and His Messenger, from the types of bases relied upon by those who are not among the people of knowledge and faith. He only mentions the legitimate proof as a proof against others and to repel those who debate him. The praiseworthy debate is only presenting the means and displaying the proofs that are the basis of statements and actions. As for displaying reliance on what is not the basis of the statement and action, it is a type of hypocrisy in knowledge, debate, speech, and action. Also, it is not permissible to interpret the saying of the Messenger of Allah (peace and blessings be upon him) as referring specifically to the innovation that was prohibited."
The Shaykh : He prohibited, he prohibited
The reader: "As referring specifically to the innovation that was prohibited, because this is a negation of the benefit of this hadith. For the prohibition of disbelief, open sinfulness, and types of sins makes it known that it is ugly and forbidden, whether it is an innovation or not. If there is no evil in the religion except what was prohibited"
The Shaykh : Prohibition
The reader: "What was prohibited specifically, whether it was done in the time of the Messenger of Allah (peace and blessings be upon him) or not, and what was prohibited is evil, whether it is an innovation or not. The description of 'innovation' becomes ineffective; its presence does not indicate ugliness, nor does its absence indicate goodness. Rather, his saying would be like saying 'every custom is misguidance' or 'whatever the Arabs or non-Arabs do is misguidance,' and the intent would be that what was prohibited from that is the misguidance. This is a negation of the texts of the type of distortion and deviation, and not of the type of permissible interpretation. It contains many harms.
The first is the loss of reliance on this hadith. For it is known that it is prohibited specifically, and its ruling is known by that prohibition. What is not known does not fall under this, does not fall under it"
The Shaykh : And what is not known
The Reader: Yes.
The Shaykh : And what is not known
The reader: "And what is not known does not fall under this hadith, so no benefit remains in this hadith, even though the Prophet (peace and blessings be upon him) was addressing the gathering with it"
The Shaykh : With, with, with
The reader: "Even though the Prophet (peace and blessings be upon him) was addressing the gathering with it"
The Shaykh : He was preaching, he was preaching with it
The reader: "He was preaching with it in the gathering and counting it among the concise words
The second is that the word 'innovation' and its meaning become a name with no effect. Hanging the ruling on this word or meaning is hanging it on something with no effect, like other attributes with no effect. The third is that addressing with such a thing, if the intent is only the other description"
The Shaykh : If
The reader: "If the intent is only the other description"
The Shaykh : The description
The reader: "If the intent is only the other description, which is that it is prohibited, is concealing what must be explained and explaining what its apparent meaning did not intend. For between 'innovation' and 'specific prohibition' there is a relationship of generality and specificity, because not every innovation has a specific prohibition, and not everything with a specific prohibition is an innovation. So speaking with one name and intending the other is deception"
The student: Because not every innovation
The Shaykh : Because not every innovation
The student: ...
The Shaykh : From it, from it, a specific prohibition
The student: Came
The Shaykh : No, what we have, the meaning is the same here
The reader: He says "In the printed version, it says 'from it'"
The Shaykh : No, it is not with me
The reader: "So speaking with one name and intending the other is pure deception, which is not permissible for the speaker unless he is a deceiver, just as if he said 'the black one' and meant"
The Shaykh : And meant, and meant by it
The reader: "And meant by it the horse, or the horse and meant by it the black one. The fourth"
The Shaykh : This is clear and it is common among some scholars who contradict the apparent meaning of the hadith and interpret it. For example, some of them saidSunan Ibn Majah 1079Sahih (Darussalam) He said, 'So whoever abandons it while denying its obligation.' This is an error in two ways
The first way is negating the description upon which the Lawgiver based the ruling
And the second is establishing a description that the Lawgiver did not mention, which is also false. For denying the obligation of prayer is a cause of disbelief, even if a person prays, even if he is among the first people to pray, and he prays with humility in his prayer, and he prays the regular voluntary prayers, and he is denying the obligation, he is a disbeliever. So for us to interpret the speech of the Messenger (peace and blessings be upon him) with this meaning means that the Messenger (peace and blessings be upon him), and may he be far from that, is deceptive and a deceiver. How can the ruling be hung on abandonment and we say no, it is not hung on abandonment, it is hung on denial? This is a great error
And this is as the author said If the Messenger had intended every forbidden thing to be misguidance, there would be no benefit at all to his saying 'every innovation.' So for us to deviate from the description upon which the Lawgiver based the ruling, which is 'innovation,' to another meaning, would be a distortion of the words from their places in two ways: the first is negating the description upon which the Lawgiver based the ruling
And the second is establishing a description that the Lawgiver did not mention. This is the meaning of the Shaykh's (may Allah have mercy on him) words, just as if he said 'the black one' and meant by it the horse, or the horse and meant by it the black one. Yes, Abdulrahman
The Shaykh : that what has been established
The reader: "either it is said that what has been established as good is not among the religious innovations, so the generality remains preserved without any specification, or it is said that what has been established as good is specified from the generality, and the specified general is evidence for what is other than the case of specification"
The Shaykh : image
The reader: "for what is other than the case of specification, so whoever believes that some religious innovations are specified from this generality, he needs evidence that is suitable for specification, otherwise that verbal and conceptual generality necessitates prohibition. Then the specifier is the evidence of the Shari'ah from the Book and the Sunnah and scholarly consensus, explicitly or by derivation. As for the custom of some countries or most of them, or the saying of many scholars or worshippers or most of them, and the like, it is not something suitable to be a counter-argument to the speech of the Messenger of Allah (peace and blessings be upon him)"
The Shaykh : May Allah send blessings and peace upon him.
The reader: "such that it is used to counter-argue with it. And whoever believes that most of these customs that contradict the Sunnah are agreed upon, based on the fact that the Ummah approved them and did not deny them, he is mistaken in this belief, for there has never ceased, and does not cease, at any time, someone who prohibits most of the newly invented customs that contradict the Sunnah. And it is not permissible to claim scholarly consensus by the practice of a country or countries among the Muslim lands"
The Shaykh : and it is not permissible
The reader: "and it is not permissible to claim scholarly consensus by the practice of a country or countries among the Muslim lands"
The Shaykh : Ah?
The student: In our copy, and it is not permissible
The Shaykh : Yes, and it is not permissible, yes, that is how it is
The student: ...
The Shaykh : Yes, do you mean "and" or "I have with me 'and' and 'permissible' but I have 'and permissible' without the alif-lam
The student: Shaykh, yes, I have "consensus" without the alif-lam
The Shaykh : Yes, without the alif-lam, and the issue is close, yes
The reader: "so how about the practice of groups among them? And if most of the people of knowledge did not rely on the practice of the scholars of the people of Madinah and their consensus in the era of Malik, but rather they saw the Sunnah as a proof against them just as it is a proof against others, despite what they were given of knowledge and faith, how can the believing scholar rely on the customs of the majority, on the customs of the majority"
The Shaykh : customs of the majority
The reader: "on the customs of the majority who have become accustomed to them, or those whom the common people have constrained, or a group who are leaders in ignorance, who have not become established in knowledge, who are not counted among those in authority, and who are not suitable for consultation? Perhaps they have not completed their faith in Allah and His Messenger, or perhaps some people of virtue have joined them in it by custom without deliberation, or due to a doubt, the best of their states in it being that they are in the position of the mujtahids among the imams and the truthful ones. And arguing with such arguments, and the answer to them is known: that it is not the method of the people of knowledge"
The Shaykh : method
The reader: "It is not the method of the people of knowledge, but due to the prevalence of ignorance, many people, even those who claim affiliation with knowledge and religion, may rely on such things. A person of knowledge and religion may present another basis for it from the legitimate evidences, and Allah knows that his statement and practice regarding it are not based on the legitimate proof he presented, even if it is a doubt. Rather, he relies on matters not taken from Allah and His Messenger, from the types of bases relied upon by those who are not among the people of knowledge and faith. He only mentions the legitimate proof as a proof against others and to repel those who debate him. The praiseworthy debate is only presenting the means and displaying the proofs that are the basis of statements and actions. As for displaying reliance on what is not the basis of the statement and action, it is a type of hypocrisy in knowledge, debate, speech, and action. Also, it is not permissible to interpret the saying of the Messenger of Allah (peace and blessings be upon him)
Every innovation is misguidance.
كل بدعة ضلالةThe Shaykh : He prohibited, he prohibited
The reader: "As referring specifically to the innovation that was prohibited, because this is a negation of the benefit of this hadith. For the prohibition of disbelief, open sinfulness, and types of sins makes it known that it is ugly and forbidden, whether it is an innovation or not. If there is no evil in the religion except what was prohibited"
The Shaykh : Prohibition
The reader: "What was prohibited specifically, whether it was done in the time of the Messenger of Allah (peace and blessings be upon him) or not, and what was prohibited is evil, whether it is an innovation or not. The description of 'innovation' becomes ineffective; its presence does not indicate ugliness, nor does its absence indicate goodness. Rather, his saying
Every innovation is misguidance.
كل بدعة ضلالةThe first is the loss of reliance on this hadith. For it is known that it is prohibited specifically, and its ruling is known by that prohibition. What is not known does not fall under this, does not fall under it"
The Shaykh : And what is not known
The Reader: Yes.
The Shaykh : And what is not known
The reader: "And what is not known does not fall under this hadith, so no benefit remains in this hadith, even though the Prophet (peace and blessings be upon him) was addressing the gathering with it"
The Shaykh : With, with, with
The reader: "Even though the Prophet (peace and blessings be upon him) was addressing the gathering with it"
The Shaykh : He was preaching, he was preaching with it
The reader: "He was preaching with it in the gathering and counting it among the concise words
The second is that the word 'innovation' and its meaning become a name with no effect. Hanging the ruling on this word or meaning is hanging it on something with no effect, like other attributes with no effect. The third is that addressing with such a thing, if the intent is only the other description"
The Shaykh : If
The reader: "If the intent is only the other description"
The Shaykh : The description
The reader: "If the intent is only the other description, which is that it is prohibited, is concealing what must be explained and explaining what its apparent meaning did not intend. For between 'innovation' and 'specific prohibition' there is a relationship of generality and specificity, because not every innovation has a specific prohibition, and not everything with a specific prohibition is an innovation. So speaking with one name and intending the other is deception"
The student: Because not every innovation
The Shaykh : Because not every innovation
The student: ...
The Shaykh : From it, from it, a specific prohibition
The student: Came
The Shaykh : No, what we have, the meaning is the same here
The reader: He says "In the printed version, it says 'from it'"
The Shaykh : No, it is not with me
The reader: "So speaking with one name and intending the other is pure deception, which is not permissible for the speaker unless he is a deceiver, just as if he said 'the black one' and meant"
The Shaykh : And meant, and meant by it
The reader: "And meant by it the horse, or the horse and meant by it the black one. The fourth"
The Shaykh : This is clear and it is common among some scholars who contradict the apparent meaning of the hadith and interpret it. For example, some of them said
The covenant that distinguishes between us and them is prayer; so whoever leaves it, he has committed Kufr.
العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفرThe first way is negating the description upon which the Lawgiver based the ruling
And the second is establishing a description that the Lawgiver did not mention, which is also false. For denying the obligation of prayer is a cause of disbelief, even if a person prays, even if he is among the first people to pray, and he prays with humility in his prayer, and he prays the regular voluntary prayers, and he is denying the obligation, he is a disbeliever. So for us to interpret the speech of the Messenger (peace and blessings be upon him) with this meaning means that the Messenger (peace and blessings be upon him), and may he be far from that, is deceptive and a deceiver. How can the ruling be hung on abandonment and we say no, it is not hung on abandonment, it is hung on denial? This is a great error
And this is as the author said
Every innovation is misguidance.
كل بدعة ضلالةAnd the second is establishing a description that the Lawgiver did not mention. This is the meaning of the Shaykh's (may Allah have mercy on him) words, just as if he said 'the black one' and meant by it the horse, or the horse and meant by it the black one. Yes, Abdulrahman