Discussion of Ibn Hazm’s methodology in creed, rulings, and religious innovations

The student : The issue of the letter and the sound arose when the debate was about whether the Noble Qur'an is the speech of Allah.

The Shaykh : You need to prove that you are a follower of Ibn Hazm.
The student : No, my Shaykh.

The Shaykh : We believe, we believe.
The student : As for the Ash'ari and Maturidi schools, my Shaykh, they say that the speech of Allah is an attribute of the soul after believing in the verse.

The Shaykh : And what does Ibn Hazm say?
The student : He does not say that.

The Shaykh : No, my brother, no, no. This is negation. This is negation, not knowledge. Our knowledge, our knowledge, say it.
The student : That it is the speech of Allah.

The Shaykh : And these people say it is the speech of Allah.
The student : He does not interpret, he does not interpret. It is not reported from him that he interpreted.

The Shaykh : Okay, let us not ask a question in light of this discussion. Do you want to say that Ibn Hazm is a Mu'tazili? And Allah willing, we will hear the answer as we wish.
The student : A Mu'tazili.

The Shaykh : Hmm.
The student : But that is enough, that is enough.

The Shaykh : So he is not a Salafi.
The student : Yes, my Shaykh. This is well known about him. In this, he does not believe in this Salafi faith.

The Shaykh : What do you say about this? If we want to connect him to the words of the scholars and jurists, there is a concept, there is a concept. I mean, in other matters, no. What is your opinion? Does he affirm the generality of: ?
The student : Yes, he affirms the generality.

The Shaykh : Do not give me a free pass later.
The student : He affirms the generality: every religious innovation is misguidance.

The Shaykh : Do not give me a free pass.
The student: Yes.

The Shaykh : Later it becomes rough, yes.
The student : Yes, he says every religious innovation is misguidance.

The Shaykh : Does he not say that it is not permissible to approve of any act of worship that has occurred and falls under a text from the Book of Allah or a text from the Hadith of the Messenger of Allah (peace and blessings be upon him) by virtue of the generality?
The student : He approves of the supplication.

The Shaykh : He does not answer.
The student : He approves, my Shaykh.

The Shaykh : He will not answer.
The student : He approves, he approves.

The Shaykh : And is approval part of the religion?
The student: No.

The Shaykh : So why do you follow the path of politicians, giving an elastic answer? You answer like this, it comes with you; you answer like this, it comes with you. He approves. If you said with some people that approving something is beautiful, this speech is not permissible, Professor. It is not permissible. Imam al-Shafi'i says: "Whoever approves has legislated." Do you know this saying?
The student: Yes.

The Shaykh : So when we ask you about Ibn Hazm, you come and say what implies that, but in this, he is not Salafi. No, he is outside the way of the Salaf. He is not Salafi, neither in creed nor in rulings. Rather, his case is like that of the contemporaries. And we hold back so that your mind does not go to something. The contemporaries today ride their heads and interpret the texts from the Book and the Sunnah as it seems to them, and it depends on the knowledge or ignorance of each one of them, and so on. We hold to the line of return: that Imam Ibn Hazm is an Imam and a scholar, as we mentioned earlier. But he does not give weight to what we always mention. And earlier I reminded you of the verse: , and the hadith of al-'Abd ibn Sari' and the hadith of Anas ibn Malik and others: . He does not give any weight to these restrictions at all. Therefore, he interprets with what he has of knowledge, of comprehensiveness of the Book and the Sunnah, and of Arabic language and literature. There are no reins, no controls, no rules, no barriers that stop him at certain limits in his interpretation of the Book and the Sunnah. No. And therefore, you must understand Ibn Hazm well so that you know how the head is eaten, so that you know what you can benefit from Ibn Hazm and what you should leave for him. Look, the women are ready, let us go.
The student : My Shaykh, but it was a question from Umm Mu'adh.

The Shaykh : We drank the tea.
The student : ... .

The questioner : Tasyir and takhyir, this is an issue.

The Shaykh : What are you saying?

The questioner : The issue of tasyir and takhyir, the one who is made easy and the one who is given a choice. I want to get an idea about it, recorded. And Allah willing, my brother Sami will record us.

The Shaykh : Give us some water... Do you not have a tape?

The questioner : There is no clear meaning for the one who is made easy.

The Shaykh : Why is there not?
The student : ... Now it comes, now it comes.

The Shaykh : We do not want to build, Professor, on the ruins. We destroy there and build here. No, heh heh.
The student : Pay attention, Mu'adh, to the question. There might be an answer in it. Pay attention to the answer.

The Shaykh : My brother, one day you and your companion will come, and we will discuss this topic. Because we just need to go. Because this is an issue that has occupied the minds and hearts of people... since centuries. So there was the Jabriyyah, and the Maturidi, and the Ash'ari, and so on. It is not enough that we improvise a word andThe questioner : be bound and shackled. It must not happen. There must be give and take.
The student: Yes.

The Shaykh : Because the truths do not manifest in sensitive and precise issues, especially those that the scholars have discussed and differed greatly over. Therefore, I say that one day you and she will be there, and Allah willing, we will speak about it as Allah makes easy, and we will answer the difficulties that may come to the mind of any of the attendees now. We entrust you to Allah, and peace be upon you and the mercy of Allah and His blessings.
The student : May Allah bless you.

The Shaykh : And you and you, if Allah wills.
The student : I ask Allah...

The Shaykh : May Allah bless you all.