Principles and Methodology for the ‘Aqeedah of Ahlus-Sunnah wal-Jamaa’ah (part 2 of 2)
** Its Principles and Methodology** (from 1 to 12 insha’Allaah)
1) The source for ‘aqeedah (belief) is the Book of Allaah (Qur’aan), the Sunnah of Allaah’s Messenger salallaahu ‘alaihi wa sallam and the ‘Ijmaa (consensus) of the Salaf (Pious Predecessors).
2) Everything that we have with us authentically reported from Allaah’s Messenger salallaahu ‘alaihi wa sallam, then we have to accept it.
3) That which we refer back to in order to understand the Qur’aan and the Sunnah are those texts which explain others; and the understanding of the Salafus-Saalih (the Pious Predecessors) and those Scholars who followed their manhaj (methodology); and then what is correct from the language point of view. However, something established due to a possible language meaning should not be rejected.
4) All the fundamental principles of the Deen were explained by the Prophet salallaahu ‘alaihi wa sallam. That which was not considered part of the Deen at that time cannot be considered to be part of the Deen later.
5) Submission to Allaah and His Messenger salallaahu ‘alaihi wa sallam both outwardly and inwardly. So nothing should be opposed from the Book, nor the authentic Sunnah with qiyaas (analogy), personal views, kashf (intuition), nor the saying of any Shaikh or Imaam etc.
6) Correct and sound ‘aql (reasoning or intellect) agrees with authentic naql (text) – these two conform – and what is qat’ee (definite) from either of them cannot contradict the other. If there is an apparent contradiction, then the text is given precedence.
7) It is imperative and obligatory to adhere to the textual and sharee’ah wordings in matters of ‘aqeedah and to avoid innovated terms and wordings. As regards wordings which contain more than one meaning and may be correct or incorrect, then the meaning should be ascertained; so if the meaning is correct then it is affirmed with a Sharee’ah wording. However, if the meaning is incorrect, then it is rejected.
8) Infallibility (i.e. being ma’soom) is established for Allaah’s Messenger salallaahu ‘alaihi wa sallam. The Ummah as a whole is also maa’saam (infallible) and protected from uniting upon error and misguidance. However, as for the individuals of this Ummah, then they are not ma’soom (i.e. they err and make mistakes). So whenever there is a difference amongst Scholars, then we refer it back to the Book and the Sunnah, along with making an excuse from the one who has erred and is mistaken; since he is from the mujtahidoon (those Scholars who are qualified to extract rulings from the Book and the Sunnah) of this Ummah.
Hasnain,
Sorry to break up your post like this but re point 8 above and infalliablilty:
"It has been revealed to you and to those before you that if you ever commit
idolatry all your works shall be nullified and you shall be among the losers."
Why would God issue such a stern warning to prophet Muhammad (pbuh) if he were not capable of, or was immune to making errors as all humans are?
By claiming ourselves that the prophet (pbuh) is infalliable we are in danger or idol worshipping and it is this that is the most disturbing. I haven't read all of your post in detail so correct me if I have interpreted incorrectly. Thanks.
Salaam Camille,
It’s quite okay, you need not apologise for breaking up the thread, and I appreciate your point.
You are absolutely correct that humans make mistakes and that the Messenger salallaahu ‘alaihi wa sallam too was human. However, as humans we are also vulnerable to falling into sinful matters, which is something that the Prophet salallaahu ‘alaihi wa sallam was not in danger of and had been protected from though the Mercy of Allaah.
So when we use infallible, or more precisely ma’soom, here we mean that he was not sinful as he is the only person to have both his past and future sins forgiven by Allaah. Further, the message that he brought to us was also one of infallibility, as too was his Sunnah in its completeness by the end of his life on earth. The very essence of this being that his way of life was inspired by Allaah:
“Your companion (Muhammad SAW) has neither gone astray nor has erred.” [An-Najm53:2]
“Nor does he speak of (his own) desire.” [An-Najm53:3]
“It is only an Inspiration that is inspired.” [An-Najm53:4]
W’salaam
AA Hasnain,
The verse I presented was a warning for ALL humans that idol worship is an unforgivable sin. Our prophet (pbuh) lived by the Quran and therefore did not fall into any kind of sin. Thanks for the answer and clrification.
Khuda Hafiz.
9) In this Ummah there are some who are muhaddath (addressed) with ilhaam (intuition). Good dreams are true and a part of Prophethood. Likewise, truthful intuition is a true fact and is considered being one of the karamaat (miraculous occurences) with the condition that it conforms to and agrees with the Revelation. However, such dreams and intuitions are neither a source for deriving matters of ‘aqeedah nor Sharee’ah.
10) Argumentation about the Deen is something censured, whilst debating in a good manner is something good and prescribed. However, there are certain matters which it is not permissible to debate and argue about. It is obligatory to with hold from speaking about those matters that one has no knowledge of and to refer knowledge of it back to Allaah.
11) It is essential and obligatory to adhere to the same methodology of the Revelation when refuting. So an innovation is not refuted with another innovation, negligence and falling short is not refuted with extremity, nor is extremity refuted with negligence.
12) Every newly-invented matter in the Deen is bid’ah (innovation). Every bid’ah is going astray and misguidance, and every misguidance is in the Fire.