Sects and Innovation
210 questions
Is it necessary for the act of declaring someone an innovator (tabdīʿ) to be done in a scientific manner, such that it is said of a person that he belongs to a specific deviant sect based on his belief in all of its innovations, or in an innovation that distinguishes it? And if he shares a particular innovation with other deviant sects, is it more appropriate to say that he holds "that innovation" without attributing him to a specific sect, such as saying that he "declares Muslims disbelievers due to a sin" instead of saying that he is a Kharijite or a Muʿtazilite? And if it is proven that a Sunni scholar stated of a person that he belongs to a specific sect, and then it becomes clear that this is incorrect, would the scholar be mistaken or unjust? And are the conditions I mentioned correct, and if so, where can I find them in books of knowledge, and if not, what is the correct approach?
Which group represents the true Salafi methodology in Tunisia: Jihadi Salafism or Scholarly Salafism, given the existing disagreement between them regarding the issue of ruling by other than what Allah has revealed and declaring the state and ruler to be disbelievers?
Is it valid to divide Bid'ah (innovation in religion) into "good" and "bad" when there is the text: "Every Bid'ah is misguidance"?
Are the schools of thought, the People of the Sunnah, and the people of innovation and desires among those who divided their religion and thereby caused the Ummah to become divided?
What do you say about someone who supports the Ash'ari theological school and claims it is the school of the Hanafis, Shafi'is, and Malikis?
What is the comprehensive definition of innovation (bidʻah) that can be used as a standard for measuring daily acts of worship, such as supplicating after prayer, reciting the Qur’an before supplication, prostrating in gratitude to Allah for possessions, and saying "O Allah, grant me healing through it" after taking medicine? And what is the difference between these matters and saying "Allah the Almighty has spoken the truth" after reciting the Qur’an, knowing that nothing of the sort has been narrated from the Salaf?
Who are the Murji'ah and what are their beliefs?
What is the saying of the Qadariyyah, and how can they be refuted, especially those who link human will and power of concentration to the noble Hadith, "Supplicate to Allah while you are certain of the answer," so that they make certainty the influential factor rather than supplication itself?
How did the Ja'fari school of thought originate, and is it considered a fifth school alongside the four existing ones?
What is the ruling on believing in the Oneness of Existence (Wahdat al-Wujud) which does not imply the union of the divine essence, taking into consideration that the apparent meaning of some religious texts, such as "And Allah created you and what you do" and "And you threw not when you did throw, but Allah threw," may resemble this meaning; and is one who holds such a belief considered a disbeliever (kafir) or an innovator (mubtadi')?
What is a brief overview of the Druze sect, their beliefs, and their ruling in Islam?
Is beginning with the recitation of the Quran followed by its interpretation (tafsir) in study circles that cover multiple branches of religion, such as tafsir, fiqh, and seerah, considered an innovative addition (bid‘ah idafiyah)? This is given that it is started with each time out of reverence for the word of Allah. If so, how can it be avoided if it is widespread? And is presenting the Quran in every matter, such as reciting verses before supplications in morning and evening adhkar, considered an act of reverence for it?
Do the Shiites cite the Hadith of Al-Manzila: "You are to me as Aaron was to Moses, except that you are not a prophet; for it is not fitting that I should depart except that you are my successor over every believer after me" as proof of Ali's caliphate (may God be pleased with him)?
How valid is Sheikh Yusuf al-Qaradawi’s call to "lend to the Sufis, and to 'Sufi-fy' the Salafis"?
Is it permissible to declare as an innovator (mubtadi') one who adopts and acts upon a weak hadith?
Is it obligatory for the truth to be with the Salaf as-Salih (the early or later generations) when the Islamic sects differ on a matter of creed?
With whom do I continue lessons and follow-up amidst the disagreement of the People of Sunnah, and how can one achieve salvation from the division mentioned in the prophetic hadith, especially since the shaykhs of one mosque accuse the shaykhs of another mosque of innovation because they do not fight against the people of innovation who practice praying upon the Prophet after the adhan, collective dhikr circles, and audible adhkar after prayer?
What is the way to get rid of obsessive thoughts, especially the obsession with disbelief and doubt in creed? And are the common folk among the people of innovation who revile Aisha and the Companions considered disbelievers?
Is the method of the Khalaf more knowledgeable than that of the Salaf, and is that of the Salaf safer? What are the schools of thought of the Salaf and their sayings regarding the affirmation of attributes without interpretation (ta'wil)? And is it conceivable that all Ash'ari scholars, who are considered the overwhelming majority throughout history, are mistaken, while Ibn Taymiyyah is considered an innovator, an anthropomorphist (mushabbih), and a literalist (dhahiri)?
Did Sunni scholars say that Allah is in the image of a beardless young man, and that He scurries, and has fingers and molars, and that He laughs and chatters? And did they say that prophethood did not cease after the Messenger, and that revelation descended upon Omar, and that there are people better than the Messenger of Allah, peace and blessings be upon him, and did they say that the Quran has been distorted?
What is your advice regarding the disputes occurring among those who claim Salafism in Yemen? Is any of them deviating from the path of Salafism? And how should an impartial person deal with these factions?
What is the difference between the word "madhhab" (school of thought) and the word "fikr" (thought/ideology), and is it correct to say "the Salafi madhhab" or is "the Salafi fikr" more appropriate?
Is it correct for a person to identify with a specific group, such as saying: "I am from Ahl al-Sunnah wa al-Jama’ah," or is it better not to say that to avoid division and discrimination, while being careful to ensure that one's actions and deeds conform to what Ahl al-Sunnah wa al-Jama’ah are upon?
Do Salafists or Wahhabists not believe in the civil state, the democratic system, or the national flag?