هل اختلف الصحابة -رضي الله عنهم- في العقيدة؟
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Why do deviants say that the Sahaaba differ in ‘aqeedah? So they can justify their hizbiyyah and their differing. They work night and day to try to find differing of the sahaaba, so they can justify their opposition to the Sunnah – i.e. sahaabah differed so we can differ
Questioner
May Allah be good to you, and this questioner asks: Is there any difference of opinion regarding ‘aqeedah amongst the companions – may Allah be pleased with them?
Shaikh Ubaid al-Jabiree
Nay! And a thousand nays! Shaykhul Islam Ibn Taymiyyah and others mentioned this; they did not differ in the principles (foundations) of the religion. The biggest foundation of the religion is ‘aqeedah. They did not differ in this. But (they) merely differed in subsidiary matters where the proofs are conflicting. Examples of the subsidiary matters of ‘aqeedah include:
Example 1
Al-Israa’ wal-Mi’raaj (The Night Journey and Ascension)
The scholars of Ahlus-sunnah agree, and some of the innovators share this, that the prophet – صلى الله عليه وسلم – underwent his night journey (from Makkah to Jerusalem) with his body and soul, and that he ascended awake and not asleep. There is consensus over this principle; the night journey is in the book, sunnah and ijmaa’, and the ascension in the authentic sunnah and ijmaa’.
So where did they differ? They differed as to whether the prophet – صلى الله عليه وسلم – saw his Lord that night or not?! It was narrated from Ibn ‘Abbas – رضي الله عنهما – that he said that ‘he saw Him with his heart’, and that he ‘saw Him with his heart twice’, and it was also narrated from him in absolute terms like that. [Whereas] ‘Aisha – رضي الله عنها – said, “Whoever claims that Muhammad – صلى الله عليه وسلم – saw his Lord has indeed invented a great lie [against Allah].”
The statement of ‘Aisha and those companions – رضي الله عنهم – who agree with her – رحمهم الله – is the correct one, with the proof being the reply of the prophet – صلى الله عليه وسلم – when he was asked: “Did you see your Lord?” He replied: “I saw a light, if the splendour of His Face was uncovered, It would burn whatever His Sight would reach.” Al-Hafidh [Ibn Hajr] – رحمه الله – reconciled between the two narrations. He said that the denial of ‘Aisha is taken to mean visual sight, [whereas] the statement of Ibn ‘Abbas is taken to be sight with the heart, and that is good.
Example 2
The Throne and the Pen
Secondly, amongst the subsidiary matters of ‘Aqeedah, are the Throne and Pen. The people of the religion, Ahlus-sunnah and the astray innovators from the sects that agree, have agreed that they [the Throne and Pen] are the first two creations, and that nothing preceded them, (meaning from the creation).
So where did they differ? A group said that the Throne came first, while another group said that the Pen came first. The first group used as proof his – صلى الله عليه وسلم – statement: “Allah was and there was nothing with him” (and in a narration ‘nothing except/besides him’), and his Throne was over the Water. The second group used as proof: ‘Indeed the first thing – this addition is found in some narrations – that Allah created is the Pen’.
As I mentioned at the beginning of the lesson, both should not condemn/blame the other group because they all have evidence to support their stance.
Summary
Conclusion
As for the foundation of the ‘Aqeedah, then neither will the companions differ, nor the scholars of guidance after them. But some (people) who want to confuse, play around and philosophize came and invented these principles, such as that Ahlus-sunnah differ in ‘aqeedah or that the scholars differ in ‘aqeedah – and they lied.