The Creed of
Ahlu As-Sunnah Wal-Jama'ah
The Methodology Employed
by Ahlu As-Sunnah wal-Jama'ah in the acquisition and Derivation of the
matters of Creed.
The source upon which the creed is based is restricted
solely to the Book of Allaah (i.e. the Qur'aan), the authentic Sunnah of
the Messenger of Allaah
and the consensus (ijma') of the pious predecessors (As-Salaf As-Saleh).
It is required to accept all which authentic from
the Sunnah of Messenger of Allaah
even when its mode of transmission is ahad (i.e. non-mutawatir. A mutawatir
report is one which fulfills four conditions: (1) it is reported by such
a large number of narrators that under normal circumstances it would be
impossible for them to gather upon a lie; (2) that such a number exists
throughout the chain of narration; (3) that the report is based upon something
heard or seen, or the like; (4) that the narration necessitates knowledge
by he who hears it.)
The point of reference for understanding the Book
of Allaah and the Sunnah is those texts (nusus) that clarify their meaning
and the understanding of the righteous Salaf and those scholars who have
traversed upon their methodology.
This to be followed by what is authentic from
the language of the Arabs. One may not, however, contradict what has been
affirmed by the above due too mere linguistically plausibility.
has explained all the fundamentals of the religion (deen). It is therefore
impermissible for anyone to innovate something claiming that his innovation
is from the religion.
One must submit both inwardly and outwardly to Allaah
and His Messenger .
Therefore one may not oppose anything from
the Book of Allaah, and the authentic Sunnah through analogy (qiyas), sensation
(dhawq) and unveiling (kashf) of a mystic, opinion of a scholar (shaykh
or imaam), or similar to this.
Sound reasoning is always in agreement with correct
transmission of revelation.
No two absolute proofs among reason and revelation
can ever contradict one another. When contradiction is supposed between
the two, one must place forward revelation to reasoning.
In matters of the 'aqeedah, it is required to adhere
to the wording employed by the shari'ah and to avoid all innovated wording.
As for any equivocal non-shari'ah wording which
connotes both incorrect and correct meanings, one must inquire into the
context in which it was employed. That meaning which is then found to be
true and correct is affirmed, and that which is found to be false is negated.
Infallibility from committing sin and error is affirmed
only to the Prophet
The Muslim nation (al-Ummah) as a whole is
also infallible from agreeing upon any deviation. There is no infallibility
for any single individual of the nation.
In those mattes concerning which the scholars and
others have differed, the reference is the Book of Allaah and the Sunnah
with the advancement of an excuse for the errant among those scholars of
the Muslim nation (al-Ummmah) exercising ijtihad (i.e. ijtihad is to spend
one's utmost ability in trying to reach judgment of the Shari'ah in a particular
Existing among the Muslim nation (ummah) are those
individuals who are spoken to, and who receive inspiration. Furthermore,
the existence of a righteous dream is reality and is a part of Prophet
hood. Similarly the existence of perspicacity (farasah) is a reality. When
found to be in agreement with the Shari'ah, all of these matters are forms
of miracles (karamat) and glad tidings from Allaah. They are not a source
for 'aqeedah or shari'ah.
To argue falsely in matters of religion is blameworthy.
As for "arguing in a manner which is best", this is allowed by the shari'ah.
Those matters where there exists an authentic
prohibition from delving into, it is required to comply with that prohibition.
It is also required for a Muslim to refrain from speaking about those matters
of which he has no knowledge. He should instead resign knowledge of that
matter to Allaah Who knows all matters.
When refuting it is required to adhere to the methodology
employed by the inspiration as it is required to adhere to that same methodology
in matters of beliefs and when acknowledging those beliefs as true. One
may therefore not refute an innovation (bid'ah) with neither another, nor
May one face negligence with extremism and vice versa.
Every innovation in the religion is a bid'ah,
and every bid'ah is a deviation, and every deviation is in the Hellfire.