A summary of the concepts held by the Ahl al-Sunnah.
The meaning of the word "terminology."
A term is defined
as the agreement of a group
to assign a specific word,
or two words, to denote
a particular meaning.
Therefore, the meaning of a term
may differ according to those who coin it
and those who use it.
If it is said,
"There is no dispute over terminology,"
meaning that there is no harm
in a specific group agreeing
upon a specific terminology,
it is nonetheless necessary
to define the term
and clarify its meaning precisely
according to those who use it,
so that no confusion
or ambiguity in understanding occurs,
and so that the scope of disagreement
is narrowed during dialogue and discussion.
The discipline of terminology
shortens the path to mutual understanding.
The fundamental principle of terminology
is that it is of great benefit,
as it serves as a means
for understanding via the shortest path,
the clearest indication,
and the least effort.
If it pertains to matters
related to religious concepts,
it must be
restricted by the Qur'an and the Sunnah,
and one must avoid
expressing it through vague terms
or terms that are ambiguous in meaning.
Altering the connotations of terms
is a distortion of them
and a deception of the people.
Some misguided individuals wrong
terminology when they alter
the connotations of its words
in order to manipulate them
and employ them to deceive
the people and lead them astray,
either by distorting the truth
or by beautifying falsehood.
An example of this
is the term "tolerance and peace."
While tolerance in the Shari'ah
is exercised when one has the power to claim one's right,
and applies to matters
of worldly rights,
and peace is established
with those who oppose Islam
according to treaties
defined between
the authorities and the opponents,
and is temporary,
bound by a duration, regulations,
and conditions—
those who propagate these ideas transform this term
from its correct, legitimate meaning
into a tool
with which they demolish the doctrine of
loyalty and disavowal (al-wala' wa al-bara'),
and invalidate the rite of Jihad
in the path of Allah.
Duality in understanding
terminology
leads to disagreement and division.
Duality
in terminology between
its meanings in Islam
and its meanings in the
invading Western culture
leads to a distortion in concepts
and behavior among the members
of the Ummah.
With the prevalence and dominance of Western
behavior and concepts,
as we illustrated in
the previous concept,
and as is the case with the term
"renewing religious discourse,"
which is valid in the sense of
renewing the methods of discourse
according to modern technologies,
but invalid in the sense of
changing the constants and foundations of the religion.
Thus, the difference in
understanding it leads to disagreement
and division among Muslims.
The obligation
to revive the contemplation of the Qur'an
and to understand it correctly.
Weakness of faith
and ignorance of Islam in our era
have led
to a misunderstanding of the meanings of the Qur'an,
which necessitates
reviving the contemplation of the Qur'an
and understanding it according to the Tafsir
of the authentic transmitted tradition first,
then the language of the Arabs
and its styles second.
The obligation
to reformulate ambiguous terms
according to the Qur'an
and the Sunnah.
To remove division
and disagreement among Muslims, it is necessary
that terms be returned
to their original meanings
by reformulating them
and understanding them in light of the Qur'an
and the Sunnah.
Qur'anic terminology
is divine in origin.
Qur'anic terminology
is divine in origin;
it is fixed
and does not change.
It is a duty to adhere to it,
both in wording and meaning.
Any change to its meanings
is a distortion of the words
from their proper places.
The Noble Qur'an divided people
into believer, disbeliever,
and hypocrite.
One should not deviate from that to divide them
into right-wing and left-wing,
socialist and secular,
or "us and the other,"
and so on.
The condition (al-shart).
A condition in language
means a sign.
As for in the terminology
of the jurists,
it is that from whose absence follows absence,
but from whose existence
does not necessarily follow existence.
An example is ritual purity (wudu'),
which is a condition for the validity of prayer;
prayer is negated by its absence,
yet its existence
does not necessitate the existence of prayer.
The proof (al-dalil).
The proof is that which leads
to knowledge or certainty.
Every word has
three types of indication:
The first is indication
by correspondence,
such as the indication of one described with mercy
that he is merciful.
The second
is indication by inclusion,
such as the indication of
one described with mercy that he possesses a will;
for every attribute of action
indicates the will
by which he performs
this action.
The third
is indication by implication,
such as the indication of the attribute of mercy
to life,
since it is only attributed to one who possesses
life.
Definitive in establishment (qat'i al-thubut).
It is that which is established
with certainty, not conjecture.
The Noble Qur'an is definitive in establishment,
and the mutawatir hadiths
are definitive in establishment,
for the mutawatir
is that which is established by certainty,
because its definition
is that which is transmitted
by a group from a group,
from the beginning of the chain to the end,
where it is impossible by custom
for them to have conspired to lie.
The requirement of definitive establishment
for the texts of creed,
including the requirement of tawatur
for a hadith to be definitive,
is an error used by the innovators to reject
the solitary (ahad) hadiths in matters of creed,
even if they are authentic.
By this, they invalidate
many issues of
belief
which are only established through solitary reports.
The people of the
Sunnah have reached a consensus upon them.
A text of definitive implication
is any text that
admits only one meaning.
Everyone who enters into a contract
and finds consensus upon it,
it is considered a text of definitive implication,
because consensus regarding the implication of a text
renders it definitive
and removes it from the realm
of speculation.
A text of definitive implication
is also of definitive authenticity;
it yields necessary or certain knowledge.
Whoever denies
necessary knowledge
after ignorance has been removed from them
and the proof has been established against them, is a disbeliever.
Abrogation (Naskh)
Abrogation, linguistically,
is the act of lifting and removing.
Legally,
it is the lifting of a legal ruling
by a similar, later ruling.
It is understood from this definition
that it is a condition
to know the later ruling
and the earlier ruling
in order to distinguish the abrogating from the abrogated.
The earlier ruling
is the abrogated,
and the later ruling
is the abrogating.
The Qur'an and the Sunnah
Its evidence from the Qur'an
is the saying of Allah the Exalted:
“Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?” (2:106)
"Or We cause it to be forgotten, We bring [forth] better than it."
“Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?” (2:106)
"Do you not know
that Allah is over all
things competent?"
And His saying, the Exalted:
"And when We substitute a verse
in place of a verse..."
“And when We put a revelation in place of (another) revelation, - and Allah knoweth best what He revealeth - they say: Lo! thou art but inventing. Most of them know not.” (16:101)
They said, "You are but
an inventor [of lies]."
But most of them do not know.
The Jewish denial of abrogation
The Jews denied abrogation
so that it would not necessitate, by proving it,
the abrogation of the Torah by the Gospel
and the Qur'an.
The Christians permit
their leaders to abrogate
the law of Allah based on their own opinions.
As for the Muslims,
they are the middle nation and the people of truth.
They believe that Allah
abrogates both creation and command as He wills.
There is no law except what has been legislated by
Allah upon the tongues of His messengers.
It is His right to abrogate
whatever He wills, just as
He abrogated through Christ what had been
legislated for the prophets before him,
and abrogated through the law of Muhammad,
peace be upon him,
the laws that preceded it.
He legislated
rulings at the beginning of Islam,
then abrogated them later
through texts from the Book.
Abrogation ended
with the death of the Prophet Muhammad,
peace be upon him.
There is no abrogation after that.
The benefit in the abrogating text
is either higher than what is in the abrogated,
or equal to it.
The benefit in the abrogating text
cannot be
less than what is in the abrogated;
rather, it is either higher than it
or equivalent to it.
The Exalted said:
"Whatever We abrogate...
“Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?” (2:106)
We bring [forth] better than it
or similar to it."
Communal Obligation (Fard Kifayah)
A communal obligation
is that which is incumbent upon the Ummah
in its entirety to fulfill.
If those who are sufficient perform it,
it falls away from the rest.
Therefore, it is incumbent upon the Muslims
to prepare for every interest
of their general affairs,
whether religious or worldly,
someone to undertake it,
dedicate their time to it,
and strive in it
more than others,
so that it becomes their communal obligation.
This is so that
all the interests of the Muslims are upheld.
Their works may vary,
but their intention is one:
the establishment of the interests
of their religion and their worldly life.
The scholars have derived
this understanding from the saying of Allah the Exalted:
"And it is not for
the believers to go forth
all at once."
“And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.” (9:122)
"A group from each party of them
should remain behind to obtain understanding
in the religion and warn
their people when they return
to them, that they might be cautious."
The Mujtahid
is the scholar
or the mufti who is not a mere follower (muqallid),
who has reached a level in knowledge
that qualifies him
to research issues himself
and issue
legal rulings based on their evidence.
He has conditions
and rulings discussed in their proper places
in the books of usul al-fiqh.
If the mujtahid
exerts effort on an issue and hits upon
the truth, he has two rewards:
the reward for the exertion (ijtihad)
and the reward for hitting the truth.
And if he errs,
he is not held accountable for his error as long as
he has exerted all his effort in
seeking the truth.
He has one reward:
the exertion in seeking the truth.
The ruling that removes
disagreement
The ruling that removes disagreement
is the ruling of the learned judge,
such as the Rightly Guided Caliphs
and those who followed their path.
As for the ignorant judge,
he needs to remove
the ignorance from himself first
so that his ruling may be accepted.
The truth is one
The truth is one
and does not multiply.
It is found in the opinion of one of the mujtahids,
and he is the one who receives two rewards:
the reward for the exertion
and the reward for hitting the truth
in its essence.
As for the other mujtahids,
their opinion is not the truth,
but rather they are merely
excused for the error in their ijtihad
because they exerted their effort in it.
They receive a reward for
this exertion,
even though their opinion is not endorsed.
As for those who claim multiplicity,
they launch this claim
under the pretext of tolerance in ideas
and not imposing a single opinion.
In reality,
they are diluting
many of the issues of the religion
and invalidating many
of its rulings.
Blind Following (Taqlid)
Taqlid refers to following
a scholar or mufti in everything
that comes from him,
whether it aligns with the truth
or contradicts it.
They were forbidden from this taqlid
and it was condemned.
What is incumbent upon the non-scholar
varies according to his rank.
If he is a student of knowledge,
his duty is to follow (ittiba'),
which is to take the ruling
from the scholars along with its evidence
and choose what he sees as the weightiest
of the evidences.
If he does not have the ability
to weigh evidences, or if he is one of the common
people who do not understand
the evidences and how to weigh them,
it is incumbent upon him to take the opinion of the one he deems
More pious and righteous.
And he benefited from the statement.
Through the breadth of his knowledge.
And his soul finds tranquility in it.
Regarding that.
Innovation (bid'ah).
Innovation is that which is newly introduced into the religion.
Some scholars define it.
As being any method.
Invented within the religion.
That mimics the legally prescribed method.
And is intended by.
Exaggeration in worshiping Allah.
Thus, this innovation is forbidden.
And all of it is misguidance.
And rejected upon those who commit it.
The Prophet, peace and blessings of Allah be upon him, said:
"Whoever introduces.
Into this matter of ours.
That which is not part of it, it is rejected."
Agreed upon.
As for that which is newly introduced.
In worldly affairs.
Such as inventions and systems.
Which are needed.
And do not contradict the Shari'ah.
Then there is no innovation in them.
Innovation may be an act of disobedience.
Or disbelief.
Among innovations.
Are those that are merely acts of disobedience.
And among them are those that constitute disbelief.
Like the innovations of the esoteric sects.
Such as the Isma'ilis.
And the Nusayris.
Interpretation (ta'wil).
In order to understand the term 'interpretation'.
It is necessary.
First to know its meaning.
In both the language.
And the Noble Qur'an.
Among the exegetes and the scholars of legal theory (usuliyyin).
And in the chapters of creed ('aqidah).
So that we may realize thereafter.
The praiseworthy meaning of interpretation.
And its blameworthy meaning.
Interpretation in the language.
The first.
Is the point of return and the ultimate end.
And the consequence and destiny.
And the form of the verbal noun (taf'il).
Interpretation (ta'wil).
Does not necessitate the existence of a doer.
Rather, it functions as a description.
For interpretation.
Is the occurrence of a thing upon.
Its reality, its ultimate end, and its destiny.
Interpretation.
In the Noble Qur'an.
The term.
'Interpretation' appeared in the Noble Qur'an.
Linked to three matters.
The verses of the Book.
Visions, and actions.
And in all of them, it is.
Consistent with the linguistic meaning.
Regarding the interpretation of the verses.
Of the Book, there came.
The saying of Allah the Exalted:
"They do not wait except for its interpretation."
"On the day it comes.
Its interpretation, those who.
Had forgotten it before will say.
'The messengers of.
Our Lord had come with the truth.'"
So its interpretation.
Meaning the realization of what is in it of promise.
And threat on the Day of Resurrection.
And this realization and occurrence.
On the Day of Resurrection.
Is, most likely, what is intended.
By the interpretation of the ambiguous (mutashabih).
Mentioned in His saying, the Exalted:
"It is He who has sent down to you.
The Book; in it are verses.
That are precise - they are the foundation.
Of the Book.
And others are ambiguous."
"So as for those in.
Whose hearts is deviation.
They follow that which is ambiguous.
Of it, seeking.
Discord and seeking.
Its interpretation. And none.
“He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7)
But those firm in knowledge.
“He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7)
And no one will be reminded.
Except those of understanding."
Where he intends.
“He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7)
To understand the ambiguous verses.
According to what they understand.
In this world.
And its realization upon this.
Understanding.
And that is just as Abu Jahl understood.
From the number of the keepers of Hell.
Nineteen.
That they are like humans.
So it is possible to defeat them.
By being more numerous than them.
And he intended by that to mislead people.
And remove their fear.
Of entering the Fire.
But the truth and the reality.
Is that no one knows its interpretation.
Except Allah.
So there is no way for humans to know.
Its reality and its outcome.
Except after its occurrence on the Day.
Of Resurrection.
As for the interpretation of visions.
The hadith about it has appeared in Surah.
Yusuf in several places.
All of which mean the realization.
Of the vision in reality.
Among them is the saying of Yusuf to his father.
Peace be upon them both.
"O my father, this.
Is the interpretation of my vision from before.
My Lord has made it.
A reality."
Meaning this is the explanation of the vision.
And its realization in reality.
As for the interpretation of actions.
From it is the saying of Al-Khidr.
To Musa, peace be upon him.
At the end of his story with him.
"That is the interpretation of that about which you could not.
Have patience."
Meaning this is the reality.
Of the actions I performed.
And matters you disapproved of.
And were amazed by.
And could not be patient to know their reality.
And from that also.
Is the saying of Sayyidah 'A'ishah.
May Allah be pleased with her.
"The Prophet, peace and blessings of Allah be upon him.
Used to say in his bowing.
'Glory be to You, O Allah.
Our Lord, and with Your praise.
O Allah, forgive me.'
He was interpreting the Qur'an."
Agreed upon.
Her saying "he was interpreting the Qur'an".
Meaning he was fulfilling.
What Allah commanded him to do.
In His Book, in His saying.
"So exalt [Him] with the praise of your Lord.
And ask His forgiveness."
The term 'interpretation' is also used.
For 'Tafsir' (exegesis).
As in the saying of the Prophet, peace and blessings of Allah be upon him.
To Ibn 'Abbas.
"O Allah, grant him understanding.
In the religion.
And teach him the interpretation."
Narrated by Ahmad.
And as Ibn Jarir says.
In his Tafsir before every verse.
"The statement regarding the interpretation of.
The saying of Allah the Exalted."
He intends by that.
The explanation of the verse.
And it also returns.
To the linguistic meaning.
Since the explanation of a thing.
Clarifies its reality.
Interpretation according to the jurists.
Some jurists and scholars of legal theory defined.
Interpretation by saying.
"Interpretation is the diverting of.
A word from its most likely meaning.
To its less likely meaning.
Due to evidence that accompanies it."
And the principle is that there is no dispute.
In terminology.
If a correct meaning is intended by it.
But the objection is directed.
Only in this definition.
To the two words.
'Most likely' and 'less likely'.
Because if the meaning that.
Is said to be 'less likely'.
Has evidence that accompanies it and strengthens it.
Then it is, at that point.
A 'most likely' meaning and not.
A 'less likely' one, and the other.
Is the 'less likely' one.
Therefore, it is more appropriate that
the definition of ta’wil (allegorical interpretation) according to the jurists
and the scholars of usul (legal theory) be as follows:
Ta’wil is
the shifting of an expression from its apparent meaning
to a hidden meaning
based on evidence that accompanies it.
In such a case, there is no objection
to this definition or the methodology of ta’wil
in fiqh, given this consideration,
provided that
the evidence accompanying the hidden meaning
is authentic and free from
contradiction, so as to justify
shifting the expression from the apparent meaning
that immediately comes to mind to the hidden meaning.
Ta’wil
in matters of creed (aqidah)
is not based on any real conflict
between the texts transmitted
in matters of creed.
Therefore, there is no room
for ta’wil therein.
It is only practiced by the innovators
to reinforce their false beliefs,
and they rely in doing so
on the definition of ta’wil
used by the jurists,
applying it to the realm of creed.
In this lies a great deception,
for the evidence they claim
accompanies the hidden meaning
that they wish to promote
is human reason (al-‘aql),
not the texts of the Shari'ah.
Upon investigation, we find that
the alleged evidence accompanying
the hidden meaning
is not reason itself,
but rather their own understanding of the matter
according to their limited intellects.
It has been established previously
that sound reason never contradicts
authentic transmitted texts.
Thus, ta’wil in matters of creed
is, in reality,
a distortion of words from their proper contexts.
The Ash'aris
are the most famous of those known for ta’wil
in matters of creed.
Among the most prominent of those who resorted
to ta’wil in creed
are the Ash'aris.
The motive that led them to this
is their belief in the possibility
of a conflict between reason and revelation,
and their prioritizing of reason in such instances,
alongside their attempt to reconcile
the turbulent divide between the salaf
and the Mu'tazila.
They found no way
to prevent the implications of the texts without rejecting them
except by interpreting them away (ta’wil),
which is, in its essence,
a flawed intellectual escape
from adhering to the texts
and their implications,
and a way to rid themselves of what they perceive
as a contradiction with reason.
The Ash'ari ta’wil
of the divine attributes:
The Ash'aris interpret
the names and attributes of Allah
in terms of one of the seven attributes
that they have established for Allah through reason:
namely, Life, Knowledge,
Power, Will,
Hearing, Sight,
and Speech.
Most of what they do
is to interpret any other attribute
besides those seven
either as the attribute of Power
or the attribute of Will.
If they do not find ta’wil
to be plausible, they resort to tafwid (delegation),
which means delegating
the intended meaning of the attribute
to Allah the Exalted,
and refraining from explaining its meaning.
They justify this
by claiming to transcend Allah the Exalted
from resembling the created beings.
Thus, transcendence (tanzih) for them
is achieved in one of two ways:
ta’wil or tafwid.
One of them says
regarding this:
"Every text that suggests
anthropomorphism, interpret it,
or delegate its meaning, and intend transcendence."
Distortion, not ta’wil:
The person of whims
when unable to refute the evidence,
distorts it and calls that
ta’wil.
Allah the Exalted said:
"They hear the word of Allah,
then they distort it
“Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly?” (2:75)
while they know."
The distortion of the Batinite sects
is more severe than that of the Ash'aris in practicing
this blameworthy ta’wil.
The Batinite sects
interpret the texts
even without any rational evidence,
or even a semblance of evidence.
They do this
out of pure whim,
and their goal in this
is to escape the rulings of the Shari'ah,
to abolish its obligations,
and to empty Islam of its content
and its reality,
which is submission and surrender
to the law of Allah.
Examples of this include
their claim that the meaning of fasting
is keeping a secret,
and that janabah (major ritual impurity)
is revealing a secret.
The Ummah must rise
to protect the verses and hadiths
from distortion,
just as the early generations protected
the hadiths of the Messenger (peace be upon him)
from lies and fabrication.
The Ummah also needs scholars
to protect
the verses and hadiths
from distortion and blameworthy ta’wil.
The science of logic (mantiq)
is a science that speaks
about concepts and propositions,
and the manner
of perceiving and proving them.
Its founders claim
that it consists of general rules
whose observance protects
the mind from error in thought.
Its greatest defect
is its reliance solely on reason,
and its positioning as a rival
to the texts of the Shari'ah.
Even if there are in the science of logic
some particulars that might
be of benefit,
they are eclipsed by
the error and deception it contains.
Therefore, it is better
to avoid it, fleeing
from falling into its falsehood.
This is in accordance with the saying of Allah
the Exalted regarding wine:
“They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.” (2:219)
"Say, 'In them is
great sin
and benefit for the people,
but their sin is greater
than their benefit.'"
If there is a need
to know it and benefit
from the truth it contains
while avoiding its falsehood,
then let only some scholars study it,
those who are well-versed
in the sciences of the Book and the Sunnah,
and have sought protection through them from falling
into its slips and errors.
And let them study alongside it the book
*The Refutation of the Logicians*
by Shaykh al-Islam
Ibn Taymiyyah (may Allah have mercy on him),
for he provided great benefit and excelled in it,
and dismantled it from its foundations.
He preceded in this
Europe, where
Hegel came centuries later.
Sophistry
is a false doctrine
applied to anyone who denies
truths and necessary, accepted premises.
Its followers are called
Sophists.
They rely in their doctrine
on pure stubbornness
and the denial of truths.
They have no noble goal,
but merely the pursuit
for the sake of fame and trading in knowledge.
Their emergence began
in Greece
during the time when philosophy and logic were spreading.
Some lawyers in Greek courts
would benefit from them
in invalidating
the claims and lawsuits brought against
their clients.
Scholastic theology (Ilm al-Kalam)
is a false discipline.
Its proponents claim
that through it, one is able
to prove religious doctrines.
The salaf condemned it
because it does not lead to the intended goal,
but rather sows doubt
regarding what is certain.
Even if it were to lead to some
of the intended goal, it does so with affectation
and hardship,
which is contrary to what Allah has ordained
for the general Ummah.
Great scholars who occupied themselves
with scholastic theology have regretted,
at the end of their lives, the time
they wasted on it.
They wished to die upon the creed
of the common Muslims.
Here is Imam al-Haramayn al-Juwayni,
who said at the time of his death:
"I have abandoned the people of Islam
and their sciences,
and I have plunged into the vast ocean,
and now,
if my Lord does not reach me with His mercy,
then woe unto me."
Then he said:
"Here I am, dying upon the creed
of the old women of Nishapur."
Similar things were also said by
Fakhr al-Din al-Razi.
This is the summary of the concepts
of the Ahl al-Sunnah.