The Creed of the Ahl al-Sunnah wa al-Jama'ah

[شمله ور خراساني]

As Salaamu aleikoum wa rahmatullah wa barakatuhu,

I joined this forum just a few minutes ago. And I just had quick look at the religion section. And the first thing I noticed is that there are many threads discussing sects and groups like tablighi jama'ah etc.

I thought it might be useful for you all the read a very concise summary of the creed of Ahlul Sunnah wa al-Jama'ah.



The Creed of the Ahl al-Sunnah wa al-Jama'ah




A Summary of the fundamentals of the Creed of the Ahl al-Sunnah wa al-Jama'ah

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Dr. Naasir al-'Aql


Translator: Ali al-Tamimi Preface:

Indeed all praise is for Allâh. We praise Him; seek His aid; seek his forgiveness; and seek refuge with Allâh from the evil prompting of our souls and the bad consequences of our actions. Whomsoever Allâh guides, there is none to set him astray; and whomsoever Allâh sets astray, there is no guide for him. And I testify that none has the right to be worshipped but Allâh alone, He has no partner; and I testify that Muhammad is His Slave and His Messenger.

This is a brief tract concerning the fundamentals of the Creed of the ahl al-Sunnah wa al-Jama'ah. It was prepared and published in response to many readers - students of knowledge and average Muslims - who have expressed the need for a concise and clear presentation of the fundamentals and rules of the Creed of the Salaf [Pious early forefathers of Islam and their followers], while, at the same time, adhering - whenever possible - to the wording employed by the shari'ah as handed down from the scholars of the Salaf. For this reason, this discussion is free from the details, definitions, evidences, personalities, quotes and footnotes that are often necessary in a work of this nature. For the desire to achieve such an aim in a small paperback was not possible at this time. Perhaps this work - Allâh willing - may become the basis for a specialist to fill in the gaps, thereby responding to the needs of those desiring more.


I have presented this work to his eminence Shaikh 'Abdul-Rahman ibn Nasir al-Barak, Dr. Hamzah ibn Husayn al-Fi'r, and Dr. Safar ibn 'Abdul-Rahman al-Hawali. Each of them - may Allâh reward them - have added their suggestions. I ask Allâh, Most High to make this task pure for His Face and may He mention among His angels our Prophet Muhammad - who was sent as a mercy to the worlds - his family, Companions, and all those who have followed them, preserve them from any harm, and bless them.


Introduction:

`Aqidah

Linguistically, the word `aqidah means, "to know, bind, fasten tightly, fortify, consolidate and cement." By convention, the word `aqidah means, "a firm, unwavering belief which is not open to any doubt with its beholder."

The Islamic Creed (`Aqidah)

The Islamic Creed therefore refers to a firm, unwavering faith (iman) in the following:

(1) Allâh, Most High, and what is due to Him from tauhid in one's belief and worship and obedience to Him.
(2) His Angels,
(3) His Scriptures,
(4) His Messengers,
(5) The Last Day,
(6) Allâh's Decree (qadr),
(7) What is confirmed from the remaining matters of the Unseen and reports concerning the previous nations,
(8) All absolute issues - whether pertaining to matters of knowledge or action.


The Salaf

The Salaf are the initial era of the Muslim nation (ummah): the Companions of the Prophet, their Followers, and the scolars of guidance among the initial three chosen generations of this nation (ummah).

The appellation "Salafi", in reference to them, is designated upon all those who follow them and traverse their path from the remaining eras of this nation.


Ahl al-Sunnah wa al-Jama'ah

Ahl al-Sunnah wa al-Jama'ah are all those who are upon that which the Prophet (peace be upon him) and his Companions were uopn.

They are named "Ahl al-Sunnah" due to their adherence and following of the Sunnah of the Prophet (Peace be upon him). They are named the "Jama'ah" because they are those who have gathered upon the Truth and have not divided into sects in the religion among themselves; they have gathered around the lawful rulers and have not revolted against them; and they have followed that which the Salaf of this nation have unanimously agreed upon. As they alone in exclusion to all others are the followers of the Sunnah of the Messenger of Allâh (peace be upon him), following his path, they are also known as "ahl al-Hadith", "ahl al-Athar" and "ahl al-Ittiba".* ["The people who follow the hadith", "The people who follow the narrated reports" and "the people who follow [the Prophet]"]
They are in this world "the Victorious Group" and in the hereafter "the Saved Sect".


I. The Methodology Employed by Ahl al-Sunnah wa al-Jama'ah in the Acquisition and Derivation of Matters of Creed:

(1) The source upon which the creed is based is restricted solely to the Book of Allâh (the Qur'ân), the authentic Sunnah of the Messenger of Allâh (peace be upon him), and the consensus (ijma') of the righteous salaf.

(2) It is required to accept all which is authentic from the Sunnah of the Messenger of Allâh (peace be upon him) even when its mode of transmission is ahad or non-mutawatir. (A mutawatir report is one which fulfills four conditions:

(i) 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;
(ii) that such a number exists throughout the chain of narration;
(iii) that the report is based upon something heard or seen, etc.;
(iv) that the narration necessitates knowledge by he who hears it.)

(3) The point of reference for understanding the Book of Allâh 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 is 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 to mere linguistic possibilities.


(4) The Prophet (peace be upon him) has explained all the fundamentals of the religion. It is therefore impermissible for anyone to innovate something claiming that his innovation is something from the religion.


(5) One must submit both inwardly and outwardly to Allâh and His Messenger (peace be upon him).
Therefore, one may not oppose anything from the Book of Allâh, and the authentic Sunnah by analogy (qiyas), sensation (dhawq) and unveiling (kashf) of a mystic, opinion of a scholar (shaikh or imam), or anything similar.


(6) 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 put revelation first over reasoning.



(7) In matters of 'aqidah, it is required to adhere to the wording employed by the shariah and to avoid all inovated wording. As for any equivocal non-shariah wording which connotate 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.



(8) Infallibility from committing sin and error is only affirmed for the Prophet (peace be upon him). The Muslim nation, as a whole, is also infallible from agreeing upon any deviation. There is no infallibility for any single individual of the nation.
In those matters concerning which the scholars and others have differed, the reference is the Book of Allâh and the Sunnah - with the advancement of an excuse for the errant among those scholars of the Muslim Nation exercising ijtihad (i.e., spending one's utmost ability in trying to reach the judgement of the shariah in a particular issue).



(9) Existing among the Muslim Nation are those individuals who are spoken to and whom recieve inspiration. Furthermore, the existence of a righteous dream is a reality and is part of Prophethood. Similarly the existence of perspicacity (farasah) is a reality. When found to be in agreement with the shariah, all of these matters are forms of miracles (karamat) and glad tidings from Allâh. They are not a source of 'aqidah or shariah though.



(10) To argue falsely in matters of religion is blameworthy. As for "arguing in a manner which is best", this is allowed by the shariah.
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 Allâh who knows all matters.


(11) 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 a heresy with another, nor may one face negligence with extremism or vice-versa.



(12) Every innovation in the religion is a bid'ah, and every bid'ah is a deviation, and every deviation is in the Hell-Fire.


II. Tawheed in One's Belief and Knowledge:

(1) The foundation upon which faith in Allâh's Names and attributes is based is to affirm for Allâh what He has affirmed for Himself or His Messenger (peace be upon him) has affirmed for Him without likening His Names and Attributes to those of His creation (tamthil) or saying how the modality of His Names and Attributes are takyif; and to negate from Allâh what He has negated from Himself or His Messenger (peace be upon him) has negated from Him without distorting (tahrif) or negating (ta'til) the literal meanings of His names and Attributes.

Allâh has said, "Nothing is as His likeness and He is the All-Hearing, the All-Seeing."


This means faith in the literal meanings of those texts which mention Allâh's Names and Attributes and what they point to in meaning.


(2) Likening Allâh's Names and Attributes with those of His creation (tamthil) and denial of His Names and Attributes (ta'til) constitutes disbelief (kufr).
As for distortion of the literal meanings of His Names and Attributes (tahrif) - which some of the heretics call ta'wil - some forms constitute kufr, like the metaphorical interpretations of the Batiniyah, while other forms constitute heresy (bid'ah), like the metaphorical interpretations of those who negate Allâh's attributes. And yet other forms occur by mistake.


(3) The beliefs in a single universal existence identified with Allâh (wahdat al-wujud), Allâh's incarnation (hulul) into or His unifying (ittihad) with any of His creatures are all beliefs that constitute kufr, expelling one from the Nation of Islam.



(4) A general faith in the existence of the Noble Angels is required.
A specific faith, according to the extent of one's knowledge, in the names, attributes, actions of those Angels concerning which evidence has been authentic is also required.


(5) Faith in all the Scriptures sent down by Allâh is required. Faith that the Noble Qur'ân is the best of all Scriptures, and has abrogated all the Scriptures sent down before it is required. Faith in the occurence of distortion to the text and meanings of all the Scriptures sent down prior to the Qur'ân is required. For these reasons, it is required solely to follow the Qur'ân in exclusion to all previous Scriptures.



(6) Faith in all of Allâh's Prophets and Messengers (peace be upon them all) is required. Faith that they are the best of mankind is required. Whoever claims other than that is an infidel (kafir). It is required to specifically have faith in whoever the evidence is authentic in identifying as being a Prophet or Messenger. As for the remaining Prophets and Messengers; it is required to have a general faith in their existence. Faith that Muhammad (Peace be upon him) is the best among all the Prophets and Messengers, the last of them, and that Allâh has sent them to all of mankind is required.



(7) Faith in the termination of revelation (wahi) after the Prophet (peace be upon him) and that he is the Seal and Final Prophet and Messenger is required. Whoever believes other than that has disbelieved.



(8) Faith in the occurrence of the Last Day, all the reports transmitted in the Book of Allâh and the Sunnah concerning that Day, and what will proceed it among the various Signs and conditions heralding its approached is required.



(9) Faith in what Allâh has decreed, the good and evil outcome thereof, is required. Namely this includes faith that Allâh knew what would occur before it came into existence, that He has written that in the Preserved Tablet, that what Allâh wills is and what He does not will is not and will never be, thus nothing occurs except by His will, that Allâh is capable of everything, and that He is the Creator of everything, the Doer of what He pleases.



(10) Faith, without allegorical interpretation (ta'wil), in the matters of the Unseen which have been authenticated by evidence, such as the Throne, the Footstool, the Garden, the Fire, the Pleasure and Punishment in the Grave, the Bridge, the Balance and all other matters of the Unseen is a must.



(11) Faith, as its details have been mentioned in the authentic evidence, in the intercession of the Prophet (peace be upon him) and the intercession of the other Prophets, the Angels, the righteous, and others on the Day of Resurrection is required.



(12) It is true that the believers will see their Lord on the Day of Resurrection in Paradise and while standing on the plains on the land of gathering. Whoever rejects its occurrence in the Hereafter is astray.
It is impossible to see Allâh in this world.


(13) The existence of miracles (karamat) by those near to Allâh (awliya') and the righteous is a reality. The mere occurrence of an extraordinary incident is not necessarily indicative of an occurrence of a miracle. Rather such an event might have occurred as a deluding by Allâh of that individual into destruction or by the abilities of the devils and sorcerers. The standard for distinguishing between all of that is whether that incident and individual is in agreement or not with the Book and the Sunnah.



(14) All the believers are among those near to Allâh (awliya'). Every believer possesses a degree of nearness to Allâh in accordance to the level of faith.


III. Tawheed in [One's] Intent and Aim (Tawheed al-Uluhiyah)

(1) Allâh is One, Alone. He has no partner in His Actions (rububiyah) and right of worship (uluhiyah) or equal in His Names and Attributes. He is the Lord of the Worlds who alone deserves all forms of worship.

(2) To direct any act of worship to other than Allâh - such as invocation, seeking help, seeking aid, vowing, slaughtering, reliance and trust, fear, hope, love, and similar acts - is shirk (idolatry) no matter to whom that worship is directed to - be he an angel, a sent prophet, a righteous slave of Allâh or any other.



(3) Among the fundamentals upon which worship (ibadah) is based is that Allâh is to be worshipped out of love, fear and hope. To worship Allâh out of any single aspect of these in exclusion to the other aspects is a deviation. Indeed some scholars have said, "Whoever worships Allâh by his love of Allâh alone is a hypocrite (zindiq); whoever worships Allâh out of fear of His Punshment alone is a Haruri [A group of Khwawaarij who were extremists]; and whoever worships Allâh out of hope of His Mercy alone is a Murji'i [A heretical group that believed that a person's actions could not harm him once he had faith].



(4) Submission to, pleasure with, and absolute obedience are to be given only to Allâh and His Messenger.
Faith that Allâh is alone Judge is part of faith that He alone is Lord and He alone is to be worshipped. He has no partner in His Judgement or His Command. To legislate by what Allâh has not permitted, to judge by laws devised by men and men who rule by such laws (taghut), to follow other than the shariah of Muhammad (peace be upon him) or to replace any of the shariah is all disbelief.


(5) To judge by other than what Allâh has sent down is greater kufr (kufr akbar), and at times is a kufr less than actual kufr (kufr duna kufr). An example of the former is to adhere to or permit judgement by a shariah other than Allâh's. An example of the latter is to turn away from Allâh's shariah in a specific incident due to one's desires, yet with one's overall adherence to the shariah.



(6) To divide the religion into an esoteric reality (haqiqah) to which the select distinguish themselves by adhering to in exclusion to the general body of Muslims and an exoteric shariah to which the general body of Muslims must adhere to in exclusion to the elite or to divorce politics or other matters from the religion is all falsehood.

Indeed whatever opposes the shariah, be it an esoteric reality, politics or other than that, is either disbelief (kufr) or deviation depending upon the extent to which it is at variance with the shariah.


(7) None knows the Unseen but Allâh. The belief that anyone but Allâh knows the Unseen constitutes disbelief - with our faith that Allâh has manifested some matters of the Unseen to His Messengers.



(8) To believe in the truthfulness of the predictions of an astrologer or soothsayer is disbelief (kufr). To merely approach and question him concerning the future is a grave sin.
(9) The means of approach to Allâh (al-wasilah), which we have been ordered in the Qur'ân to seek, is to draw close to Allâh by the various acts of obedience legislated by the shariah. Drawing near to Allâh (al-tawassul) is of three types:



(a) A manner legislated by the shariah: Namely, to invoke Allâh by calling upon His Names and mentioning His attributes, or by mentioning one's righteous deeds, or by mentioning the invocation of a righteous living person on one's behalf.



(b) A manner which constitues heresy (bidah): Namely to draw near to Allâh by any means not mentioned in the shariah, like invoking Allâh by the persons of the Prophets and righteous, their positions with Him, their right upon Him, or any manner similar to this.



(c) A manner which constitues shirk: Namely, to take the dead as intermediaries between oneself and Allâh in worship, by praying to them, calling upon them in seeking the resolution of ones need's, seeking thier assistance and similar acts.



(10) The existence of barakah (the affirmation, increase, and continuance of much good) in an object occurs from Allâh. He selects whom He wants among His creatures with what He wants from that. One may not, therefore, affirm the existence of barakah [in some object or person] except with an evidence confirming that. It is found at certain times (like "The Night of Power"), places (like the three mosques), objects (like the Zamzam well), actions (every righteous action is blessed) and individuals (like the persons of the Prophets).
It is impermissible to seek the barakah of any individual, by their bodies or relics, except that of the Prophet (peace be upon him) for there exists no evidence to the existence of barakah with any specific individual in this nation besides him. To seek barakah through him has ceased after his death (peace be upon him) and the disappearance of his relics.


(11) Seeking barakah is among the matters established by the shariah alone (tawqif). It is therefore impermissible to seek barakah except in that which the evidence is mentioned.



(12) Three types of actions occur by the visitors to graves:

(a) Actions which are legislated by the shariah: Namely, to visit the graves with the intent of remembering the Hereafter, greeting and praying for the dead.
(b) Actions which constitute heresy (bidah): Namely any action which negates the perfection of (Tawheed) and is in and of itself a means leading to shirk. For example, to seek to worship and draw near to Allâh at the graves of the righteous, to seek the barakah of the dead, to offer the rewards of one's good deeds to the dead, to set out and journey to the graves of the righteous or any similar act which its prohibition is confirmed or has no basis in the shariah.
(c) Actions which constitute shirk and negate one's Tawheed: Namely, to direct any act of worship to the dead, by praying to them, seeking their assistance, circumambulating thier graves, slaughtering and vowing to them, etc.

(13) Means carry the ruling of their aims. It is therefore required to forbid any means which leads to shirk in the worship of Allâh or to a heresy in the religion. For every innovation is a heresy (bidah) and every heresy is a deviation.



IV. Faith (Iman):

(1) Faith consists of both statement and deed. It increases through acts of obedience and decreases through acts of disobedience. It consists of the statements of the heart and tongue, and the deeds performed by the heart, tongue and lips.

The statement of the heart is its beliefs and its confirming [those beliefs] as true.
The statement of the tongue is the acknowledgement of these beliefs.
The deeds of the heart are its surrendering to Allâh, its worship to Allâh alone, its submissiveness to Him, its love and desiring of righteous actions.
The deeds of the limbs is to do what Allâh has ordered and to forsake what Allâh has ordered and to forsake what He has prohibited.


(2) Whoever divorces actions from faith is a Murji'i. Whoever adds into faith what is not part of it is a heretic.



(3) The title of faith is not applied to those who do not acknowledge the two testimonies, nor is its ruling affirmed for those individuals in this world or the Hereafter.



(4) "Islam" and "Iman" are two terms employed by the shariah. Lying between these two terms is a shared meaning in one sense and specific meaning in another sense.
Ahl al-Qiblah ("Those who face the qiblah in their prayers") are to be called Muslims.


(5) The perpetrator of a grave sin (kabirah) does not step outside the fold of faith (i.e., he is not an infidel). In this world, he is to be called a believer possessing an incomplete faith. In the Hereafter, he stands under under Allâh's will, who may forgive him if He pleases or punish him if He pleases.



(6) One cannot unequivocally claim that any specific individual from ahl al-Qiblah is destined to Paradise or Hell except for those individuals concerning whom a specific text exists affirming such for him.



(7) The term "kufr" as employed by the wording of the shariah consists of two types: a greater "kufr" which expels one from the fold of Islam and a lesser "kufr" which does not expel one from the fold of Islam and is often referred to as kufr in deed (kufr 'amali) (as opposed to belief).



(8) To charge an individual as an infidel (kafir) is among the rulings of the shariah. Its underlying factors are therefore to be found in the Book of Allâh and the Sunnah. It is therefore impermissible to charge a Muslim as an infidel (kafir) due to any of his statements or actions, unless there exists an evidence from the shariah which points to that constituting disbelief.


Furthermore, the designation by the shariah upon any statement or action constituting disbelief does not necessitate the affirmation of its consequences (namely, that person being an infidel) in the right of any specific individual unless all the conditions for that ruling have been met and all impediments (such as ignorance and coercion) have been negated. Since charging a Muslim as an infidel (takfir) is among the most dangerous rulings of the shariah, caution and ascertainment is therefore required prior to ruling against someone with that.


The Qur'ân and Allâh's Attribute of Speech

(1) The Qur'ân is the literal speech of Allâh in both its wording and meanings. It was sent down and is uncreated. From Allâh it has proceeded and before the Day of Judgement it will be raised from the earth and returned to Him. It is an irreproducible miracle indicative of the truthfulness of the Prophet Muhammad (peace be upon him). Its text and meaning is preserved from any corruption until the Day of Resurrection.

(2) Allâh speaks what he wills, when He wills, and in the manner He wills. His speech occuring through letters and with a Voice is a reality. We do not possess knowledge of the modality of His Speech nor do we delve into that.



(3) The statements that Allâh's Speech consisits of the meanings of the Qur'ân in exclusion to its wording, that the Qur'ân is only a reflex (hikayah or 'ibarah) of Allâh's Speech, that the Qur'ân is Allâh's Speech only in a figurative sense, that the Qur'ân is an outpouring from the Active Intellect (fayd) or statements that resemble those are all deviations and, at times, disbelief.



(4) Whoever denies anything of the Qur'ân or claims that deletion, addition or corruption of its text has occured is an infidel.



(5) It is required to explain the Qur'ân in accordance with the recognized methodology of the Salaf (i.e., by the Qur'ân and Sunnah, then by the statements of the Prophet's Companions, and then by the statements of their followers). It is impermissible to explain the Qur'ân by sheer opinion, as such is speaking about Allâh without knowledge. To explain the Qur'ân by the allegorical esoteric interpretations of the Batiniyah or in a similar manner is disbelief.


Allâh's Decree and Foremeasurement (Qadr):

(1) Among the pillars of faith is faith in what Allâh has decreed, the good and evil outcome thereof. This is inclusive of faith in the following matters:

Faith in all the texts mentioning qadr. Faith in four levels of Allâh's decree (qadr):

(i) Allâh's semptineral knowledge,
(ii) Allâh's writing in the Preserved Tablet all that will occur until the day of judgement,
(iii) Allâh's all-Embracing Will, and
(iv) Allâh's creating everything.

Faith that there is none who can repel Allâh's Decree or amend His Judgement is also a must.


(2) Allâh's intending and commanding something something as mentioned in the Book and Sunnah is two types:

(a) a creative (qadri kawni) Intent and Command, meaning He has willed such a thing into being;
(b) a religious (shari') Intent and Command, which necessitates Allâh's loving compliance to what He has intended and commanded, but not necessarily His willing such into being.

While a created being does possess both an intent and a will, his intent and will is subordinate to the Intent and Will of the Creator.


(3) Guiding and setting astray the slaves is in Allâh's Hand alone. There are those whom Allâh has guided, by His Merit towards them, and those who deserve to be set astray, by His justice with them.



(4) Both the slaves and their acts are creations of Allâh, Whom there is no Creator besides Him. Allâh is therefore the Author of the acts of man and they are the literal performers of their deeds.



(5) Affirmation that Allâh's actions are due to a Wisdom. Affirmation of the effects of causes existing by the Will of Allâh.



(6) The life-spans of all men are written and the amount of their sustenance apportioned. Happiness or sorrow in the Hereafter has been written upon mankind before they were created.



(7) While one may justify the occurence of catastrophes and pangs by Allâh's decree (qadr), it is however impermissible to justify one's faults and sins by Allâh's decree (qadr). Rather one must repent from his faults and sins and the perpetrator of that sin is to be blamed for his act.



(8) To turn towards, rely and trust solely upon causes is shirk in one's Tawheed; to turn away in totality from taking the proper causes by claiming to rely and trust solely upon Allâh is to belittle the shariah; to deny the effects of causes opposes both the shariah and reason. Reliance and trust upon Allâh (tawakkul) does not negate embracing the proper causes necessary.


The Muslim Community (Jama'ah) and Its Leadership (Imamah)

(1) The meaning of Community in this context is the Companions of the Prophet (peace be upon him) and their followers until the Day of Resurrection who have held to their way. They are the "Saved Sect". Whoever adheres to their methodology is from the community (jama'ah), even if he has erred in some specific issues.

(2) It is impermissible to divide into sects in the religion or to cause discord between the Muslims. In those matters in which Muslims differ, it is required to refer to the Book of Allâh, the Sunnah of His Messenger (peace be upon him) and that which the righteous Salaf followed.



(3) Whoever steps outside of the community (jama'ah) is required to be advised, invited and argued with "in a manner which is best", and to have the evidence established against him. If he repents, fine; otherwise, he is to be punished according to what he deserves according to the shariah.

(4) It is required to hold the general body of Muslims responsible for the established meanings of the Book of Allâh, the Sunnah and the consensus of the Salaf. It is impermissible to test the general body of the Muslims with subtle matters and profound meanings of the religion.



(5) The general rule concerning all Muslims is taht they possess both good intent and sound belief until the opposite manifests. The general rule is to construe their words in the best manner. However, whoever manifests his resistance to the truth and evil intent, it is impermissible to bend over backwards to find a sound explanation for his words and deeds.



(6) The Muslim sects (ahl al-Qiblah) which stand outside the fold of the Sunnah are all threatened with destruction in this world and punishment in the Hereafter.
With the exception of he among them who inwardly is an infidel, the ruling concerning any particular individual among them is similar to those who stand under the threat of Allâh's punishment.
However, the followers of those pseudo-Muslim sects which stand outside the fold of Islam are, in general, to be considered infidels. The ruling concerning any individual among them is like that of the apostates.


(7) The Friday and Congregational prayers are among the greatest outward symbols of Islam. The prayer performed behind a Muslim whose true nature is hidden is valid. Not to pray behind him claiming ignorance of his true nature is a heresy.



(8) When one is able to pray behind someone else, it is impermissible to pray behind someone who openly manifests heresy or impiety. If prayer behind such an individual does occur, it is valid and the performer of that prayer has sinned, unless he intended by praying behind such an individual to restrain a greater evil. However, if one cannot find any individual to pray behind except one who is similar or more evil, under such circumstances it becomes permissible to pray behind such individuals.
It is impermissible under any circumstance to forsake the congregational and Friday prayers. It is impermissible under all circumstances to pray behind someone judged to be an infidel.


(9) Leadership of the Muslims (al-imamah) is decided by either the consensus of the Muslim nation or by the oath of allegiance given by those among the Muslim nation who possess the right to place or remove a ruler (ahl al-hall wa al-`aqd).
It is similarly required to obey, in what constitutes obedience to Allâh, and give advice to whoever seizes power by force, gathering the Muslim nation behind him. It is forbidden under all circumstances to revolt against the ruler unless he openly manifests his disbelief (kufr) concerning which there is evidence from Allâh.



(10) It is required to perform prayer, pilgrimage and jihad with the leaders of the Muslims even when they are tyrannical.



(11) It is forbidden for the Muslims to fight between themselves out of wordly motivations or jahiliyah partisian pride. Such actions are among the greatest of sins.
It is however permissible to fight the heretics, those who revolt against the ruler and their likes when one cannot stop them with lesser measures. While at other times it becomes required to fight these groups. This is determined according to the benefits acheived and the situation at hand.


(12) All the noble Companions of the Prophet are trustworthy (`adul).

They arthe best of this Muslim nation. To testify to their faith and their merit over the rest of the Muslim nation is an absolute fundamental point known by necessity to be part of the religion. To love them is religion and faith while to hate them is disbelief and hypocrisy. It is required to refrain from entering into what befell them of arguments and to forsake delving into that topic which diminishes their standing.
The best among them were Abu Bakr, then Umar, then Uthman, then Ali. They are the rightly guided succesors to the Prophet (peace be upon him). The right of each of them to Successorship was as the historical order.


(13) From the religion is to love and support the Family of the Household of the Messenger of Allâh (peace be upon him), to glorify the standing and recognize the merit of his wives, who are the Mothers of the Faithful, to love the leaders among the Salaf, the scholars of the Sunnah and those who follow them, and to steer clear from the heretics and thier desires.



(14) To wage jihad in the path of Allâh is the apex of Islam. It will remain lawful until the establishment of the Hour.



(15) To command good (al-ma'ruf) and forbid evil (al-munkar) is among the greatest outward symbols of Islam. It is among the causes which preserves the Muslim community. Such an act is required according to one's ability and by taking into consideration the benefits achieved by that act.


The Most Important Qualities and Distinguishing Charateristics of the Ahl al-Sunnah wa al-Jama'ah

Ahl al-Sunnah wa al-Jama'ah are the "Saved Sect" in the Hereafter and the "Victorious Group" in this world.
Despite the disparity which exists between them, they possess certain qualities and characteristics which distinguish them from all others. These include:

(1) They attach importance to the Book of Allâh by their memorization, recitation, and explanation of the Qur'ân and to the Prophetic Narrations by their knowledge of them, their comprehension of their meanings, and their distinguishing between the authentic from the weak among the narrations. For both the Book of Allâh and the Prophetic hadith are the source for the acquisition of the Creed and the Law. Furthermore, they follow up their knowledge with action in accordance to their knowledge.



(2) They enter completely into the religion. They have faith in all of the Scripture. They therefore believe in those texts which mention Allâh's promise of reward, as well as those which mention His threat of punishment. And they believe in those texts which affirm Allâh's Attributes and those which negate any resemblance to His creation. They join between faith in Allâh's decree (qadr) and affirming the possession of a desire, will and action for the slave of Allâh. They also gather between knowledge and action, the qualities of strength and mercy, taking the necessary measures and renouncing the world (zuhd).



(3) They adhere to the Sunnah and repudiate all heresy. They spurn sectarianism and any disagreement in matters of religion.



(4) They follow the guidance of the trustworthy scholars - namely, the Companions of the Prophet (peace be upon him) and all those who travelled upon their path - in matters of belief, action and in the manner of calling others to Allâh. They remain clear from those who are at variance to the path of the Companions of the Prophet.



(5) They adhere to a median position. They, therefore, adhere in matters of belief to a median position between the sects at either end. While in acts of worship and their conduct, they adhere to a median position between the extremists and the negligent.



(6) They strive to gather the word of the Muslims upon the truth, to unify their ranks upon Tawheed and obedience to the Prophet (al-ittiba'), and to eliminate all causes leading to argument and difference between them.
From this standpoint, they do not distinguish themselves from the rest of the Muslim nation, in the fundamentals of the religion, with any name other than that of "al-Sunnah wa al-Jama'ah". Nor do they befriend or show enmity towards anyone due to any other bond other than that of Islam and the Sunnah.


(7) They call others to Allâh, command good and prohibit evil, wage jihad, revive the Sunnah, act to renew the religion, establish Allâh's shariah and Rule, in all matters, minor or major.



(8) They have equity and justice in dealing with others. Hence they observe the right of Allâh in dealing with people, not self desires or the desires of their group. For this reason, they do not exploit or wrong others, or belittle those who deserve esteem no matter what they may be.



(9) Notwithstanding the great distances between their lands and times, they possess a conformity in understanding and similarity in position. This is from the fruits of their possessing a single source for their religion and a single methodology for its aquisition.



(10) They show kindness, mercy and good character towards all people.


(11) They show sincerity (nasihah) to Allâh, His Book, His Messenger, the leaders and general body of the Muslims.



(12) They show concern with the affairs of the Muslims, aid them, discharge their rights and prevent any injury from reaching them.


Courtesy Of: SunnahOnline.com

[شمله ور خراساني]

I am glad you liked it.

I am studying the creed of Ahlul Sunnah. And I found that this article gives a very brief yet very good view of what Ahlul Sunnah means.

[شمله ور خراساني]

Ahle Hadeeth, Ahlul Sunnah, Athari, Itiba, Tayefa al Mansoora, Firqatun Najia are all different ways of refering to the same thing.

It just depends on the context.

Usually in Pakistan, people tend to use the name Ahli Hadees. Because in Pakistan there are different groups who rarely have any knowledge of hadeeth. Their creed and methodology is based on the teachings of certain scholars.

So the Pakistani Ahlul Sunnah like to distinguish themselves from those groups by referring to themselves as Ahli Hadees.

[abubaker]

In Pakistan, Ahli Hadees is considered a separate sect of Islam, they give a ton of importance to Ahadith and when praying raise their hand.

theres nothing wrong with raising your hands at takbir

[abubaker]

i think sangar should be able to answet taht much better then me

[شمله ور خراساني]

The raising of the hands, raf al yadayn is a matter of fiqh. Fiqh is established on quran and sahih hadith.

However, jurists like abu haneefa and others established their rulings based on the proofs they had accessed to.

Some jurist prescribe raising hands others dont. Nothing to get excited about.
The reason why Pakistanis dislike ahli hadees is because Pakistan is a Sufi strong hold. And Sufis reject hadith whenever hadith contradicts Sufi deviance.

[شمله ور خراساني]

So how come everyone does not do it?


I have never raised my hand.

Maybe because you were thaught how to pray according to hanafi school of fiqh.

[Khushal Khan Khattak]

^@Q's post

I wanted to post this earlier but now I feel to post it ASAP. I dont like "AfghanVoice's" this Thread. Discuss Islam Original poster not a single firqa.

posting anything related to sectarianism or sects or firqas when such was not asked by a member Should be avoided here at all costs.

I dont like anyone telling me such info. Your'e whoever or whatever you are, good for you. I am myself. Dont put narrow sectarian stuff here.

DEMAND AND SEEK ISLAM NOT FIRQAS !!!!!

PLEASE AND DERA MANAN

[Sarbaz Khan]

^@Q's post

I wanted to post this earlier but now I feel to post it ASAP. I dont like "AfghanVoice's" this Thread. Discuss Islam Original poster not a single firqa.

posting anything related to sectarianism or sects or firqas when such was not asked by a member Should be avoided here at all costs.

I dont like anyone telling me such info. Your'e whoever or whatever you are, good for you. I am myself. Dont put narrow sectarian stuff here.

DEMAND AND SEEK ISLAM NOT FIRQAS !!!!!

PLEASE AND DERA MANAN

we should respect AfghanVoice, he is not abusing us,.. let him do his job.
everybody has the right to post his openion

pa dey khabara mey khafa nashey aw...

[Khushal Khan Khattak]

we should respect AfghanVoice, he is not abusing us,.. let him do his job.
everybody has the right to post his openion

pa dey khabara mey khafa nashey aw...

I dont mind, my point how ever is very valid.

I am a Sunni Hanfai but I have seen how simple innocent threads like these get out of hand , then turn ugly, then people start fighting, cursing.

The best thing to do is to discuss Islam not a specific Firqa since Rasoolullah was a Muslim not a Hanafi, Humbali etc.

It is because of sectarian infighting like this that we have become world zeros after we had been world heroes.

Very sad.

[Palwasha]

The best thing to do is to discuss Islam not a specific Firqa since ''Rasoolullah was a Muslim not a Hanafi, Humbali etc.''

My thoughts exactly.. I once repeated something similar to another person.

I usually gain knowledge on Islam through the Quran and Sunnah, thus I don't usually delve too much into the firqa's, Imams and whatnot. But I guess it's nice to gain knowldge and understanding of it all.

[Khushal Khan Khattak]

My thoughts exactly.. I once repeated something similar to another person.

I usually gain knowledge on Islam through the Quran and Sunnah, thus I don't usually delve too much into the firqa's, Imams and whatnot. But I guess it's nice to gain knowldge and understanding of it all.

Exactly, hypothetically, if your'e a certain sect/firqa good for you. If that you is different from my firqa, then discussion just for the sake of knowledge is good but discussion to start a fight who is right/wrong divides us.

We should talk about the common things between us not the differences.

[Roshina]

But you guys are forgetting a very important fact: Religion is nothing without its interpretations. And who does the interpretations? Who's ABLE to interpret? Only certain people, right? There are millions of concepts WITHIN Islam that scholars have to study in depth and then decide what they really mean. We claim that Islam is a complete code of life that discusses EVERYTHING, but that's actually true only if we study the commentaries of the scholars (both past and present).

I don't support any particular school of thought (be it Hanafi, my personal favorite), but I do think that we NEED to study them in order to gain a fuller understanding and appreciation of Islam. However, they're not ALL of Islam: Islam is far beyond what humans think it is, no matter how erudite, educated, and well-read they might be.

There's a reason we have different sects in Islam. They're all a product of different interpretations of Islam. (I've explained this in the thread Which Islam sect to be followed in post numbers 3, 16, and 17. Please refer to the given links if you'd like to discuss this further.)

My point: We need to study the interpretations of scholars - whoever they are, whether we like them ourselves or not - in order to see really what Islam says, in order to understand certain convoluted topics and concepts within Islamic thought that we ourselves might not be able to easily understand. You don't have to ACCEPT their interpretations; you don't have to AGREE with them - but it's still necessary, in my opinion, to know what they say and why. It can only help increase your own knowledge of Islam. So, my advice: Study Hanafi law alongside the other three Sunni AAAAAAAAND the Shiite (Ja'fari School of thought).

As Aristotle once said, "It is the mark of an educated mind to entertain a thought without accepting it." So it's important to KNOW things even if you don't want to accept it as true/correct/reasonable.

[شمله ور خراساني]

First of all, I am glad to see you put an effort to respond to this thread. I hope to engage in a healthy and educative discussion on this matter in a civilized manner. And from the appearance you seem like an educated sister. Therefore I assume only good things from you. However I advice you not to resort to reactionary and childish name-calling. The fact that you have insufficient knowledge on the subject should not allow you to use derogatory tone to others. Because that would not help us to reach to any logical conclusions.

Ahl-e- Hadith? Salafi?

The more appropriate term for these people is - Wahhabis. Salafis = Wahabis. There's absolutely no difference in their creed. The most prominent among their beliefs is: everything that worked for Muslims (i.e., the Prophet (pbuh), his successors, and the earliest Muslim scholars/jurists) in the 7th-10th centuries of Arabia would naturally work for alllllllllllll Muslims evvvvvvvvvverywhere.

The name Wahab is one of Allah's names. And Ibn Abdul Wahhab was an Islamic scholar, a mujadid . Not an innovator. He did not invent a new creed. Neither did he invent anything that we did not already knew. His cause was to eradicate the Muslim world from deviances and polytheistic tendencies prevalent among Muslims. His first name was Muhammad. And his enemies could not call his movement the Muhammadi movement. So they started using the term Wahhabi. However nobody refers to himself as Wahhabi. Only Sufis and Shi'ites use the term. It is used as a derogatory term to offend people. I sincerely hope that your intention is not to be offensive. Because those opposing his call to pure monotheism and revival of the original teachings of Islam have lied against him. And used the name Wahhabi to demonize people.

You said:

The most prominent among their beliefs is: everything that worked for Muslims (i.e., the Prophet (pbuh), his successors, and the earliest Muslim scholars/jurists) in the 7th-10th centuries of Arabia would naturally work for alllllllllllll Muslims evvvvvvvvvverywhere.

From the appearance of what you have stated so far, it does not seem to me that you have actually studied the subject from an unbiased perspective. Your statement: “ The most prominent among their beliefs is” implies that you have extensive knowledge on what “their” beliefs are. Yet, you contradict yourself later on in your post, which I am going to address inshaa allah.

One question, though. I'm sure most Muslims would agree that the Prophet was the best Muslim of all times ... and his close companions were also great Muslims. And that we are supposed to follow their examples (in my opinion, "when necessary and possible"). Now, since that's the case, why term our attempts to follow their models "the ahle hadith"? Why not just plain Muslims?

That is a very good question. If you have read the initial post your answer should have been right there. But it seems either you did not read the initial post. Or it might be that you were unable to understand what was being said.

You are right to say that the best of all Muslims is the prophet Muhammad sal allahu alayhi wasallam. And that his companions should be our role-models in the way we practice our religion. This is not just a matter of opinion. It is also very commonsensical. And you added: (in my opinion, "when necessary and possible"). Again, on this point I totally agree. Just because the prophet sal allahu alayhi wasallam traveled on the back of a donkey or a camel, does not mean we should not use auto-mobiles and air planes as means to travel.

But then you say something very important that should lead this conversation to a fruitful exchange of ideas.

You agree that there is only one Islam. And that the best way to know Islam is to know the prophet sal allahu alayhi wasallam and his teachings. And you also agree that the first generation of Muslims had first hand knowledge of the teachings of Islam. And therefore their interpretation of Islam should be the most accurate.

So why should we follow beliefs and ideologies of people who were born hundreds of years after the first generation of Muslims died? Why should we follow the philosophy of Aristotle in order to establish a new creed and deny aspects of our religion in order to make it compatible to the philosophy of a pagan Greek philosopher? Why should we deny clear and evident verses of the Qur'an where Allah subhana wa ta'ala describes himself and reject the teachings of our prophet sal allahu alayhi wasallam? Why should we go and study Hindu philosophy in order to define the relationship of Allah with his creation?

There is only one Islam. That is the Islam we know from Allah revealed in the Qur'an, implemented by the prophet sal allahu alayhi wasallam and understood by the first generation of Muslims who studied Islam from the prophet himself.

So why do we need other names and denominations? We don't. We should all reject the teachings of so and so who claims to know Islam better than the prophet sal allahu alayhi wasallam and his companions.

We as Muslims must study Islam the way it was revealed to us. Not the way some people made it later on by mixing pagan practices and philosophy to it claiming to know things the first Muslims didn't.

The name Ahlul Sunnah means the people who follow the legal ways of the prophet sal allahu alayhi wasallam. al Jam'ah means consensus and agreement of the early generation of Muslims on various aspects of the religion. This is not a different sect. Neither is it something new. The term ahlul Sunnah wa Al Jam'ah is used only to explain that we do not fall into deviances. We do not ascribe divinity to some historic figures or scholars who made controversial statements contradicting the core teachings of monotheism.

Another question: Afghanvoice bro, you seem to think that there's one form of Islam that SHOULD be practiced that most Muslims don't have a clue of. What about you? Have you studied Islam? Are you studying it now? Through which sources? Which scholars are you studying of the past and which ones of the present? Which different tafseers/commentaries of the Quran have you studied? (Remember: They are not always the same.) Which/whose Quranic translations do you trust the most?

I am studying Islam in an Islamic madrassa in the weekends and in the week days I attend the university where I study social sciences. I study books written by scholars who rely on the teachings of scholars such as Imam Abu Haneefa, At Tahawi, Ibn Hanbal, Ibn Hajar al Asqalani, Al Bukhari, Ibn Kathir, Ibn Taymiyyah, Ibn Al Qayyim, Al Hakkami, Ibn Abdul Wahhab, Al Albani and many more. If you study the works of these scholars, you will realize that all of them have an identical method of teaching. Although the aforementioned scholars might have differed with each other in certain matters, generally, they all derived at their conclusions relying on Qur'an and Sahih Hadith. They relied on the consensus of other scholars and companions f the prophet sal allahu alayhi wasallam.

The Qur'anic translation I trust the most is the one by Muhammad Muhsin Khan and Taqi ud din Al Hilali. However, I am trying to study Qur'an in Arabic. I am intending to take an intensive course of classical Arabic. I use translations for now where necessary. Therefore I rely on the tafsir of Ibn Kathir, at Tabbari and Qurtubi. Aside from that, I have a Dutch translation of the Qur'an. And I am trying to get my hands on a Pashto translation published by Dar-us-Salaam publications.

Aaaannd ... is there something wrong with following the "Hanafi school of fiqh" -- or any other, for that matter?

There is absolutely nothing wrong with Hanafi fiqh. Imam Abu Haneefa is one of the greatest scholars of the Salaf as Saalih. He was a great Islamic figure. He said regarding his own teaching that anything from him that is in accordance to the teachings of the prophet Muhammad sal allahu alayhi wasallam should be accepted. And anything that isn't should be rejected.

He was a rational man. And he did not ascribe divinity to himself. He perfectly knew that human beings are humble creatures and are capable of having flaws. And therefore he advices his students to accept only that from him that is in accordance with qur'an and sahih hadith.

This means, that suppose a scholar says something that is not accurate. For instance: Ibn Abdul Wahhab quoted a hadith in his book which appears to be a week hadith. Should we follow him blindly and refuse to acknowledge the fact that scholars can make mistakes? No. Scholars can and do make mistakes. Therefore we take the good from them, and leave the flawed.

So If Imam Abu Haneefa said something that appears to be based on verses of Qur'an and Sahih Hadith, then we accept it. And we practice that what he thought us. But if he relied on some hadith that is weak, then we leave it. After all, he could have chosen a hadith that was later on proved to be weak. And the evidence for this did not reach Imam Abu Haneefa during his lifetime. So he should not be blamed for saying something that is not accurate. Because he did not mean to deviate.

Ooh, question: What is the difference between fiqh and Shariah, according to your understanding of the two terms and Islam?

Fiqh means understanding. Shari'ah is divine law. If Allah subhana wa ta'ala says that muslims must pray, then that is Shari'ah. But how should we pray? For that we seek the understanding of the method of prayer of the prophet Muhammad sal allahu alayhi wasallam. For the understanding of the “how” we need scholars. And different schools have been established to teach us and make us understand. There are 4 schools. Hanafi, Shafi'i, Hanbali and Maliki.

The Ahli Hadith movement are of the opinion that we should take from all 4 schools that which is based on sound and authentic proofs. Such as Qur'aan and sahih hadith. And leave what is based on weak evidences.

This again, because people can make mistakes. And we should not follow any scholar or movement blindly. This was also the opinion of the founders of those 4 schools of Fiqh. I know of Imam Abu Haneefa and Imam Ibn Hanbal who have said so to their students.

Hmm... interesting. And what about you? How is your knowledge of hadith? How many hadiths have you studied? What do you know of their history and compilation and compilers and transmitters? Which arguments have you studied pro-hadith and anti-hadiths?

I am not a scholar. My knowledge is very limited. However, I know the basic principles. Those principles are easily accessible for every Muslim to study and learn. I would even go as far as saying that it should be obligatory for every Muslim to strive and to learn these matters.

There are probably millions of ahadith. And from an early age in Islam, the scholars such as Imam Bukhari, Muslim and Abu Dawood have started a process of filtering the ahadith in to a systematic, and reliable compilations. They studied the chains of narrations, the authenticity of the statements, the character of the narrators etc etc. The works of those scholars were not finalized. Research and study of authenticity of hadith is one of the sciences in the study of Islam that will probably never end. Because there are a great number of hadiths that have an ambiguous status among others. There are disagreements among scholars regarding the status of those ahadith.

We need hadiths to establish understanding of our religion. Because Qur'an is the revelation from Allah and hadith provides us guidance to understand Qur'an and learn how to implement it in our lives.

The sects and movements who are against the use of some ahadith do so because those ahadith can be used as evidence against deviant practices and teachings of those who follow their whims and desires rather than guidance. For instance, there are people who claim that bowing and kissing the feet of people is allowed in Islam. They ascribe divinity to certain figures. They also ascribe divinity to the prophet Muhammad sal allahu alayhi wasallam. Although there are many verses in the Qur'an that clearly state that worship of creation is strictly forbidden, these groups and sects like to disagree. And they claim to understand those verses of the Qur'an in a different way, contrary to the understanding of early Muslims.


If you would challenge those who preform acts of worship for the creation to prove that their practices are from Islam and from Allah's revelation, they will not be able to do so. But we know that acts of worship were taught to us through our prophet sal allahu alayhi wasallam. And it clearly states in the Qur'an that our religion is finalized. So why should we invent new acts of worship? All we need is to look at the ahadith describing the acts of worship. Anything that falls outside those description is innovation of people we do not need.

Also, when you get some time, may I request ... describe to me the role of scholars (commentators of hadith and Quran, jurists, etc.) in Islam. Or would you be more supportive of the idea that all Muslims should learn Islam independently, without relying on their scholars? Or do you have a certain definition of "scholar" such that a select group of people can be considered scholars? If the latter is the case, please define "scholar."

Welcome to the forum We're glad to have you join us! Looking forward to learning from you, ka khairee!

A scholar is a person who studied Islam until he gets the permission from other scholars to become one of them.

Let's take you as an example. You finish your primary education and move on to secondary. After that you graduate and attend college/university. There you can graduate and proceed in your post gradual studies. Once you finish that they will give you the honorary title of doctor. By that time you are officially a scholar. In Islamic studies it is exactly the same thing. You cannot call yourself a scholar just because you read a few books.


In Pakistan there is a person who labels himself Sheikhul Islam Taher ul Padri. He claims that because he is the most learned man in his community, he should be called sheikh ul Islam.
Sheikh ul Islam is a title you cannot ascribe to yourself. Just like you cannot claim a Nobel Price.

So being a scholar is just something you can achieve as a person. You need to study at Islamic institutes where you can obtain formal education in various Islamic sciences and become a scholar.

In the beginning of this long post, I said that you contradicted yourself. You did so by saying that you know what the beliefs of “them” is. Yet from the questions you ask, it seems you know very little. Yet you boast and use derogatory terms you learned from hear-say to defame people.

I advice you to study before you go about labelling people as such and so.



Wasalaam

[شمله ور خراساني]

But you guys are forgetting a very important fact: Religion is nothing without its interpretations. And who does the interpretations? Who's ABLE to interpret? Only certain people, right? There are millions of concepts WITHIN Islam that scholars have to study in depth and then decide what they really mean. We claim that Islam is a complete code of life that discusses EVERYTHING, but that's actually true only if we study the commentaries of the scholars (both past and present).

I don't support any particular school of thought (be it Hanafi, my personal favorite), but I do think that we NEED to study them in order to gain a fuller understanding and appreciation of Islam. However, they're not ALL of Islam: Islam is far beyond what humans think it is, no matter how erudite, educated, and well-read they might be.

There's a reason we have different sects in Islam. They're all a product of different interpretations of Islam. (I've explained this in the thread Which Islam sect to be followed in post numbers 3, 16, and 17. Please refer to the given links if you'd like to discuss this further.)

My point: We need to study the interpretations of scholars - whoever they are, whether we like them ourselves or not - in order to see really what Islam says, in order to understand certain convoluted topics and concepts within Islamic thought that we ourselves might not be able to easily understand. You don't have to ACCEPT their interpretations; you don't have to AGREE with them - but it's still necessary, in my opinion, to know what they say and why. It can only help increase your own knowledge of Islam. So, my advice: Study Hanafi law alongside the other three Sunni AAAAAAAAND the Shiite (Ja'fari School of thought).

As Aristotle once said, "It is the mark of an educated mind to entertain a thought without accepting it." So it's important to KNOW things even if you don't want to accept it as true/correct/reasonable.

You seem to have a very broad understanding of what Islam is. If I understand you correctly, any statement made by any Muslim regarding Islam can be considered as "Islam" and therefore should be studied?

What if a scholar of Islam calls the prophet muhammad sal allahu alayhi wasallam a liar just like Ibn Sina did? Should we study it and consider that as Islam as well?

What if a Shi'ite scholar says that we should curse the wives and companions of the prophet sal allahu alayhi wasallam? Should we consider that Islam?

What if a Sufi scholar says that it is okay for people kiss his feet and bow to him as if he is divine? Should we consider that as Islam too?

What if a scholar says that a Muslim should hit his wife with a rod? Should we consider that as Islam too?

????????