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Discussion in 'Translations' started by Abdullah Ahmed, Mar 5, 2020.
Is there a list of these in any book that can be referred to?
If someone denies the Nooraaniyat (in the literal sense) of The Blessed Prophet (صلى الله عليه وعلى آله وصحبه وسلم ) would they be a deviant who is out of Ahlus Sunnah or would it belong to the 3rd and 4th category? Am wondering because in this video Shaykh Osi-Efa says that it's a minority opinion of Ahlus Sunnah that the Noor of the Prophet (صلى الله عليه وعلى آله وصحبه وسلم) is metaphorical while the majority affirms that it is literal.
From al juud al huluww
Btw, this is originally from al-Sarim al-Rabbani of Mawlana Hamid Rida. Maybe the fayidah is from Alahazrat which his son noted in his monograph and then the editor of Iytiqad al-Ahbab included it.
What would be useful is if we listed articles of aqidah from each category.
Is this correct or have I misplaced any?
1. Salah, zakah, sawm, hajj. They are fard iytiqadi.
2. Superiority of Abu Bakr Siddiq رضي الله عنه.
3. Bodily miyraj? That RasulAllah ﷺ is physical nuur? Divine vision?
4. Ulum khamsah?
Look how lucidly #Alahazrat writes about primary, secondary, tertiary and quaternary aqidah issues:
1. Necessities of faith (đarūriyyāt al-dīn)
These are proven from the Quran, mass transmitted hadith (mutawātir) or decisive (qatýī) ijma'a (so qatýī al-thubūt). The inferences of the text are definitive (qatýī al-dalālah) and what is deduced from them is clear which has no doubt or room for interpretation (ta'wīl). The denier of these or one who finds implausible interpretations is a kafir.
2. Necessities of Ahlu's Sunnah (đarūriyyāt madh'hab Ahlu's Sunnah wa'l Jamāáh)
These too are proven from texts whose inference is definitive (dalīl qatýī) but there is one reason for doubt and chance of interpretation in the establishment of the text being definitive (so not qatýī al-thubūt). Therefore, its denier is not a kafir but rather misguided, deviant and not on the religion.
3. Established decisively (thābitāt muhkamah)
Speculative evidence (dalīl żannī) is enough to establish these as long as what is deduced from them is a majority opinion which renders the opposing opinion to be disregarded, defunct and unworthy of being heard. Proofs for these are hadith ahād, sahih or hasan, and they are enough. The opinions of the greater group (sawād al-aáżam) and the majority of scholars is evidence for these.
The denier of these, after learning the truth, is mistaken, sinful and a wrongdoer but not away from the religion or misguided or a kafir or out of Islam.
4. Speculatively probable (żanniyyāt muhtamalah)
Even that speculative evidence (dalīl żannī) is proof for these which has the possibility of being interpreted differently. Denying these will only render a person mistaken and blameworthy but not sinful, never mind being a deviant or kafir.
Each issue requires proof according to the category it belongs to. One who does not differentiate in them and asks for proof of a higher level for an issue of a lower level is an silly ignoramus or a deceptive philosopher.
ہر سخن وقتے ہر نکتہ مقامے وارد
Each word has a time and each point has a place;
گر فرق مراتب نہ کنی زندیقی
If you do not differentiate ranks, you will be a heretic