Understanding How To Resolve Fiqhi Differences With Heretics.

[MuhammedAli]

Introduction:

The Very Rigorously Argued Path: Zindeeq’s demand explicit evidence from Quran/Hadith for innovated practices by saying; show me one verse, one hadith, which states celebration of birth day of Prophet (sallallahu alayhi wa aalihi was’sallam), Geeyarweenh and others are to be practiced or establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) practiced them or his companions, or Tabiyeen Taba Tabiyeen practiced them in their lives. We Muslim’s reason with Ahadith; who so ever innovates good Sunnah, good biddat which is followed after him, there will be reward for him and those who follow it equale to one who innovated it. So Milad, Geeyarween, are combinations of various forms of; worship, Sunnats, hence they are good by nature, rewardworthy and permissible to engage in. In these practices people engage in Dua which is worship. Giving foods, reciting Quran, remembering Allah (subhanahu wa ta’ala), engaging in Nawafil, all these are Sunnats and actions were of companions but Zindeeq dismisses this methodology of validating a practice. Zindeeq doesn’t want to acknowledge this methodology nor accepts this way of legitimzing innovated practices/innocations but instead Zindeeq wants explicit evidence, using filmi type of dialogues. Saying; this is patch work scholarship, bit from there and bit from there and you made your practice legitimate, this is how all people of innovation supported their innovations.

Explicit Or Implicit Evidence Methodology – To Choose Or Not To Choose:

Establish methodology which will be used to validate practices. There are two metholdogies of validating a practice, 1) explicit evidence, 2) implicit evidence – patch work scholarship, in other words, bit from here and there and making a whole type scholarship. Make sure you have agreement from your opponent which methodology is valid, have it written from him.

Eye For Eye And Explicit For Explicit:

If he wants to go the explicit evidence methodology, then you go on the war path without the battle cry. Charge into the centre of battle and say; can you quote me a verse of Quran or Hadith in which Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to read Sahih of Imam Bukhari or Sahih of Imam Muslim for sake of learning about the religion of Islam? Each time he utters something, you just demand; one clear, explicit, unequivocal Hadith or Ayat which instructs the Muslims to take Bukhari, Muslim as source of Islam.  Rest assured there does not exist such Ayat or Hadith. If Zindeeq has knowledge he will use verses of Quran which indirectly/implicitly make a plausible case for Hadith but not for Bukhari/Muslim. You keep reminding him; brother you said explicit proof, now I want explicit evidence for Sahih Al Bukhari/Muslim. The verses you quoted are vaguely implying Hadith but not clearly stating we read or use Bukhari/Muslim for our deen – I want clear explicit unequivocal evidence for Bukhari/Muslim, with their names mentioned in text of the Hadith/Ayat. When nothing works then suggest to him that his demand for clear, explicit text of Hadith or Ayat for validation of something in Islam is unjust. Ijtihad on matters which did not exist in time of Prophet (sallallahu alayhi wa aalihi was’sallam) is based on the indirect evidence. These matters which are innovated after the time of Prophet, companions, therefore these are matters of ijtihad which do not require explicit direct evidence rather implicit indirect or ijtihadi evidence to judge their permissibility. Sahihs of Imam Bukhari/Muslim, celebration of Prophet’s (sallallahu alayhi wa aalihi was’sallam) birthday as it is done in modern times is later invention. Without explicit sanction by Allah (subhanahu wa ta’ala) and by Prophet (sallallahu alayhi wa aalihi was’sallam) we have made Sahih Bukhari and Muslim as part of deen and we use them to learn deen. If without explicit text it is permissible to employ Sahih Bukhari/Muslim then why should we need explicit text to celebrate birthday of Prophet (sallallahu alayhi wa aalihi was’sallam)? Point out that Mr Zindeeq used indirect/implicit evidence to establish the legitimacy of Bukhari/Muslim yet demanded that Muslims present clear/explicit evidence for the practices which originated after the time of Prophet (sallallahu alayhi wa aalihi was’sallam). Tell him the explicit methodology fails to establish legitimacy of Bukhari/Muslim as well as celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam) and other innovated practices. With indirect/implicit evidence methodology, which he used to establish Bukhar/Muslim, a Muslim can also establish celebrating birthday of Prophet (sallallahu alayhi wa aalihi was’sallam), and other innovated practices.

The Real Aim And The Clear Objective:

Your objective was not to refute the legitimacy of Sahih Bukhari or Sahih Muslim nor to put doubt in the mind of Zindeeq rather the objective was to refute his methodology – demanding explicit evidence methodology and correct it to implicit evidence methodology. Explicit evidence methodology is being wrongly employed by Zindeeq’s. This demand can only be made if someone claims y is Sunnat of Prophet (sallallahu alayhi wa aalihi was’sallam) or Allah (subhanahu wa ta’ala) instructed us to do this. Once you have established that explicit evidence methodology for legitimacy of a innovation is not valid methodology you are on the way to K.O. your Zindeeq.

Correct Methodology Of Establishing Permissibility:

Bakr: Prophet (sallallahu alayhi wa aalihi was’sallam) performed two Sunnats in the morning prayers. Umar: Can you please quote me explicit, clear text of Hadith which establishes this claim of yours. Ali: It is permissible to recite Surah Ikhlas in the morning after Fajr prayer. Zindeeq: Produce one Ayat or Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to or Prophet (sallallahu alayhi wa aalihi was’sallam) himself recited Surah Ikhlas after Fajr prayer. Considering it permissible to recite Surah Ikhlas before or after Fajr prayers is not valid basis for Zindeeq to demand the permissibility of reciting Surah Ikhlas after Fajr prayer be established via route of it being Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). This is not the methodology of the Muslims nor the Zindeeq’s themselves but when it involves inter-sectarian issues then the Zindeeqs engage such dubious scholarship to forbid which is good. Has propogation of Islam over internet been made permissible after it was established that Prophet (sallallahu alayhi wa aalihi was’sallam) himself used internet or instructed the use of internet for propogation of Islam? So why should one has to establish that reciting Surah Ikhlas before/after the Fajr prayer is permissible on the back of establishing it has a Sunnah? Why should the celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam) and other innovated practices be only permissible after they have been established has Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam)? Permissibility is not established based on the condition that practice is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Permissibility for a practice is established based on if the practice combines various Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) – like dua, recitation of Quran, performing of Nawafil, propogating Islam, feeding the poor, friends, family, and clothing the poor. In short as long as the innovated practice is composed of various aspects of Isamic activities which have been sanctioned/instructed in Quran/Hadith the practice is permissible.

Refuting A Zindeeq And Establishing Permissibility:

As a demonstration, Zindeeq considers y to be reprehensible innovation. Ask him what type of evidence will your position and disprove his. He will likely to respond with something similar to the following; proof of Prophet (sallallahu alayhi wa aalihi was’sallam) instructing y or Prophet (sallallahu alayhi wa aalihi was’sallam) engaging in y himself and failure will establish it is innovation – innovation which takes to hellfire. Say to him y is a innovated praiseworthy Sunnah/Biddah then quote the Hadith which tells of reward for one who introduces praiseworthy Sunnah and for those who follow it. You ask him how do we establish a practice is praiseworthy? If his answer matches the one above given and repeated again - innovated Sunnah/Biddah has to be composed of aspects taught in Quran/Hadith, it is fine but also educate him with the following. Quote the words of Prophet (sallallahu alayhi wa aalihi was’sallam): "If somebody innovates something which is not in harmony with the principles of our religion that thing is rejected.” [Ref: Muslim, B49, H861]. What ever does not accord with the teachings of Islam it is to be rejected but what so ever is from the teaching of Islam as a whole or part of innovated practice is accepted and permitted. Every Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is good, acts of worship, charity, kindness, etc are good hence they cannot be against the spirit of Islam and they are of part of Islam and what is part of Islam cannot be evil nor bad. Actions done in various innovated practices are acts of worship, charity, love, effection, rememberance of Allah (subhanahu wa ta’ala) and means of preaching Islam. Hence these practices come into the category of good Sunnah, for which there is reward if followed.

Implicit Evidence Methodology To Establish Permissibility:

Note this, no Zindeeq would ever agree to use implicit methodology for establishing permissibility because then  nature of discussion defeats his objective. If someone ever agreed to it, he/she will loose the debate. All that is required you request how he/she will determine a practice is permissible. Likely he/she would not know how to answer this question. So to help him/her to understand how they determine permissibility of actions which are not Sunnah you ask number of questions. Muslim: 1) Is it permissible to use internet? 2) Is it permissible to use internet to propogate Islam? 3) Is it permissible to watch belly dancing on internet? Answering the first question, he might say depends on for what purpose you use internet for. Or he/she may also say, it is permissible by its nature cause it has good connected to it. The first answer would establish, that internet by itself is not bad but what you do with makes it good/bad. The second answer, would establish that even though there are bad elements with internet as long as one engages in good, it is permissible. Answering to question two he may say, it is permissible to propogate Islam on internet. You then ask him based on what evidence? He will likely say, Allah (subhanahu wa ta’ala) instructed to spread the message beautifully, reading is recommended because Allah(subhanahu wa ta’ala) said read in the name of your Lord, we write so other read about Islam and this is beautiful presentation of Islam to non-Muslims. From this we establish it is permissible to use internet to propogate message of Islam because it is a good method. Answer to question three he may say; it is haram to watch belly dancing. Here you ask him, based on what evidence watching a woman belly dance is Haram? He will likely say, because you are watching a ghair-mehram woman dressed semi naked dancing sexually. Here to point out, he does not have explicit evidence prohibiting belly dancing but he has implied the prohibition because the dance contradicts a aspect of Islam. Tell him that his principle is; if a action/practice goes against teaching of Islam the action/practice is Haram.

The Derived Principles And What They Establish Overall:

Based on the answers to first question we derive the following general principles: 1) permissibility depends on for what purpose you use practice/action for. 2) it is permissible by its nature cause it has good connected to it. The other side of the elephant is: 1) Action/Practice by itself is not bad but what you do in it makes it good/bad. 2) Even though there are bad elements with action/practice as long as one engages in good, it is permissible. Answer to second question yielded the following general understandings which I will expand a little: We are instructed to spread the message beautifully and we are instructed to read, and remember, and listen therefore it serves this purpose – hence using it for progation  is permissible. Answer to the third question yields that he deems it Haram based on the principle; if a action/practice goes against teaching of Islam the action/practice is Haram. Note these principles will help you to refute him with regards to innovative practices which are composed of good practices of Islam but apart from this you have established to him that for practices/actions which do not have clear, explict, direct, evidence we judge if parts of it are in contradiction to Islam. If those bits/parts of which the practice/action is composed of, contradicts a teaching or teachings of Islam then the practice/action is Haram. If the action/practice is composed of bits/parts which accord the teaching of Islam then it is permissible.

Employing The Derived Principles Against The Opponent:

Let’s invent a practice for a Zindeeq’s education sake.  The name of practice is Monday. The activity in the practice is: reciting the Darood Ibrahimi, Surah Fatihah,  Surah Ikhlas, Surah Kauthar, Surah Jinn, Surah Ya Seen, Darood Ibrahimi, in the same order, twelve times each, on every Monday, and then invoking Allah (subhanahu wa ta’ala) and making following dua: O Allah you are the Rabb of Alameen, you are ar’Rahman and ar’Raheem, I gift the rewards of my recitation of those Surahs of Quran to all the; Ambiyah (alayhis salam) , to three protected generations, the Awliyah-Allah who came thereafter, to the Momineen/Moninaat, to the Muslimeen/Muslimaat, and to those Muslims not born yet, and those who will be born uptil judgment day, O Allah Rabil Alameen I gift the reward to them all, ameen. Now you ask the Zindeeq is Monday permissible or impermissible?  If he says’s permissible, you have two options; !) you question him why it is permissible? What ever his answer is, the undercurrent of matter is he is making Monday permissible based on implicit evidence and not explicit evide, remember that point. !!) Or you can move to next topic like Mawlad Un Nabi (sallallahu alayhi wa aalihi was’sallam) and define what it is and what is done in it, and ask if it is permissible or innovation which will lead to hellfire? If he says, Biddat/Haram take him back to his principle that if bits/parts are established from Quran/Hadith the practice is permissible not Haram. Coming back to the main question if Monday is Haram or Halal. If he he says Haram, it is time to employ his own rules upon him and point out his inconsistantcy in application of his own methodology. Note he used bits/parts to permit and prohibit, if Zindeeq holds to this methodology, a Muslim can also utilize this methodology to establish permissibility of Monday. The bits/parts of Monday are also established from Sunnah.

Two Methodologies Employed To Establish Permissibility:

The readers should note in this article two methods of establishing permissibility have been employed. One, utilized the Hadith of good Sunnah/Biddah and argued all the acts of worship, charity, civility established from Quran/Sunnah are good. Therefore if any practice is composed of these Sunnahs then it is permissible. Second, utilizes the principles derived from the answers of Zindeeq and uses them to argue against his own position with aid of practices which are Sunnahs. Strictly there is no restriction upon to employ one methodology at a time. In most discussions you will have to switch between these two methodologies. You must be prepared for the switch from one to another and ideally it would be best if you can mix them both in a discussion. If you want to employ deriving principles from Zindeeq’s answers to pin the Wahhabi down with his own methodology then it would be best to know the definition of innovation properly. It is essential that onefamiliarises with ‘Wahhabi’ definition of innovation and its proper explanation.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi