وَAndالتَّبْدِيعِthe innovation (of heresy)مَرْدُودٌis refutedعَلَيْهِagainst it.
And the innovation (of heresy) is refuted.
وَفِيAnd inهَذَاthisالمَعْنَىmeaningيَقُولُsaysالعَلَّامَةُthe scholarابْنُIbnالْقَيِّمِAl-Qayyim::""فَقَوْلُكُمْYour sayingإِنَّهُthat it isمِنْofأَقْوَالِthe sayingsأَهْلِof the peopleالْبِدَعِof innovationكَلَامٌis the wordمِنْofلَاnotخِبْرَةٌexpertiseلَهُfor himبِمَقَالَاتِin the articlesبَنِيof the childrenآدَمَof Adamوَآرَائِهِمْand their opinionsوَاخْتِلَافِهِمْand their differences..""
And in this meaning, the scholar Ibn Al-Qayyim says: "Your saying that it is among the sayings of the people of innovation is the word of one who has no expertise in the articles of the children of Adam, their opinions, and their differences.."
وَيَقُولُAnd he says::الشَّيْخُthe SheikhصَالِحٌSalehالْفَوْزَانُAl-Fawzanحَفِظَهُmay Allah preserve himاللَّهُGod::""...وَغَايَةُAnd the utmostمَاwhatيُقَالُis saidإِنَّهُthat it isقَوْلٌa sayingخَطَأٌerror،,أَوْorرَأْيٌopinionغَيْرُnotصَوَابٌcorrect،,وَلَاand notيُقَالُis it saidبِدْعَةٌinnovation،,وَلَيْسَand it is notقَصْدِيmy intentionالدِّفَاعَto defendعَنْaboutهَذَاthisالْقَوْلِsayingوَلَكِنbutقَصْدِيmy intentبِبَيَانِto clarifyأَنَّهُthat it is notبِدْعَةٌinnovationوَلَاnorيَنْطَبِقُdoes it applyعَلَيْهِto itضَابِطٌa criterionالْبِدْعَةِof innovationوَهُوَand it isأَنَّهُthat it isمِنْofالْمَسَائِلِthe issuesالْقَدِيمَةِthe ancient""(٢)(2)
And Sheikh Saleh Al-Fawzan may Allah preserve him says: "...And the utmost that can be said is that it is an erroneous saying, or an incorrect opinion, and it is not called innovation, and my intent is not to defend this saying but to clarify that it is not an innovation; nor does it apply to the criterion of innovation, which is that it is one of the ancient issues" (2) in which there was disagreement prior to Ibn Taymiyyah.
خامِسًاFifth::ابْنُIbnتَيْمِيَةَTaymiyyah--رَحِمَهُmay Allah have mercyاللَّهُon him--نَظَرَlookedفِيintoأَدِلَّةِthe evidencesبَقَاءِof the permanenceالْجَنَّةِof Paradiseوَدَوَامِهَاand its continuity,,وَأَدِلَّةِand the evidencesالنَّارِof Hellوَدَوَامِهَاand its continuity،,فَلَاحَظَhe noticedأَنَّthatبَعْضَsomeأَدِلَّةِevidencesالنَّارِof Hellلَاdo notتَصْرِيحٌexplicitly stateبِبَقَاءِthe permanenceوَلَكِنbutتَكَلَّمَleave itالأَمْرَthe matterإِلَىtoمَشِيئَةِthe willاللَّهِof Godوَمَاand whatيُرِيدُHe willsبِعِبَادِهِwith His servants،,وَبَعْضُهَاand some of themتُقَيِّدُهُrestricts itبِحَدٍّby a limitكَمَاasفِيinقَوْلِهِHis sayingتَعَالَىthe Most High::{النَّارُ{The Fireمَثْوَاكُمْis your abode,خَالِدِينَyou will remain in it foreverفِيهَاin itإِلَّاexceptمَاfor whatشَاءَHe willsاللَّهُAllahإِنَّindeedرَبَّكَyour Lordحَكِيمٌis Wiseعَلِيمٌis Knowing
Fifth: Ibn Taymiyyah – may Allah have mercy on him – looked into the evidences of the permanence of Paradise and its continuity, and the evidences of Hell and its continuity. He noticed that some evidences of Hell do not explicitly state permanence but leave the matter to the will of Allah and what He wills for His servants, and some restrict it by a limit, as in His saying the Most High: {The Fire is your abode, you will remain in it forever except for what Allah wills. Indeed, your Lord is Wise, Knowing}.
وَكَماAnd asفِيinقَوْلِهِHis sayingتَعَالَىthe Most High::{فَأَمَّا{But for thoseالَّذِينَwhoشَقُواare in misery,فَفِيthey will be inالنَّارِthe Fire,لَهُمْfor themفِيهَاin itزَفِيرٌis a shriekوَشَهِيقٌand gasping,خَالِدِينَremaining in itفِيهَاforeverمَاas long asدَامَتِthe heavensالسَّمَاوَاتُand the earth are present,إِلَّاexceptمَاfor whatشَاءَHe willsرَبُّكَyour Lordإِنَّindeedرَبُّكَyour Lordفَعَّالٌis Activeلِمَاfor whatيُرِيدُHe wills.}}
And as in His saying the Most High: {But for those who are in misery, they will be in the Fire, for them in it is a shriek and gasping, remaining in it as long as the heavens and the earth are present, except for what your Lord wills. Indeed, your Lord is Active for what He wills}.
وَقَوْلُهُAnd His sayingتَعَالَىthe Most High::{لَابِثِينَ{They will remainفِيهَاin itأَحْقَابًاfor ages.}}
And His saying the Most High: {They will remain in it for ages}.
وَعِنْدَAnd at thatذَلِكَpointرَأَىhe sawأَنَّthatهَذِهِtheseالأَدِلَّةُevidencesتُصْبِحُbecomeصَالِحَةًvalidأَنْtoتَكُونَbeمُقَيَّدَةًrestrictiveلِمَاfor whatأَطْلَقَwas often statedمِنَofأَدِلَّةِevidencesالْبَقَاءِof permanenceالدَّائِمِthe permanent,,وَأَنَّand thatفِيinتَقْيِيدِrestrictingالْمُطْلَقِthe unrestrictedجَمْعًاgatheringبَيْنَbetweenالأَدِلَّةِthe evidencesوَهُوَand it isأَوْلَىmore appropriate.
And at that point, he saw that these evidences become valid to restrict what was often stated from the evidences of permanent existence, and that in restricting the unrestricted is a gathering between the evidences, which is more appropriate.
وَكَوْنُAnd the fact thatتِلْكَthoseالأَدِلَّةُevidencesأَقَلُّfewerعَدَدًاin numberمِنْthanأَدِلَّةِthe evidencesالْبَقَاءِof permanenceلَاdoes notيُؤَثِّرُaffect،,لِأَنَّbecauseالْعِبْرَةَthe essenceبِالثُّبُوتِis with the establishment.،,وَلَمْAnd it did not
And the fact that those evidences are fewer in number than the evidences of permanence does not affect, because the essence is with the establishment.
(١)(1) "حَادِي"Hadiالأَرْوَاحِ"Al-Arwah""ص٣٥٦p. 356."},{(٢)(2) "نَظَرَاتٌ"Nazratوَتَعْقِيبَاتٌand Commentariesعَلَىonمَاwhatفِيis inكِتَابِthe BookالسَّلَفِيَّةِAl-Salafiyyaمِنَfromالْهَفَوَاتِ"mistakes"لِمُحَمَّدٍby MuhammadسَعِيدٍSaeedرَمَضَانَRamadan"ص٥٠"p. 50,"بِقَلَمِby the pen ofفَضِيلَةِthe nobleالشَّيْخِSheikhصَالِحٍSalehالْفَوْزَانِAl-Fawzan،,حَفِظَهُmay Allah preserve him.(٣)(3) سُورَةٌSurahالْأَنْعَامِAl-An'am،,الْآيَةُthe Ayahرَقْمٌnumber:١٢٨:128.(٤)(4) سُورَةٌSurahهُودٌHud،,الْآيَةُthe Ayahرَقْمٌnumber:١٠٧:107.(٥)(5) سُورَةٌSurahالنَّبَأِAn-Naba،,الْآيَةُthe Ayahرَقْمٌnumber:٢٣:23.
(1) "Hadi Al-Arwah" p. 356. (2) "Nazrat and Commentaries on what is in the Book of Al-Salafiyya from mistakes" by Muhammad Saeed Ramadan, p. 50, by the pen of the noble Sheikh Saleh Al-Fawzan, may Allah preserve him. (3) Surah Al-An'am, Ayah number: 128. (4) Surah Hud, Ayah number: 107. (5) Surah An-Naba, Ayah number: 23.