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Researcher and student in Islamic Theology and Prophetic narrations (Hadith Science)
Introduction
Believes in the absolute prioritization of the Texts (Qur'an and Authentic Sunnah) over any and everything when it comes to theology.
The Qur'an and Sunnah are revealed by The Most Compassionate, Creator of All, and no other entity or text can be as unconditionally loving, forgiving, compassionate, and inclusive. We are all His afterall.
Believes and practices the methodology of Ahlus Sunnah in Usul, Hadith sciences and Ihsan (Sufism: Tazkiyah/Tasawuff/heart-
Practices the Shafi'i Fiqh, an Athari-based approach to Maturidi/Ash'ari school in theology (such as the approach of Imam Ibn Hajar's as manifested in his Tawhid section in Fat'h-ul-Bari). But believes in absolutely NO Taqlid in issues of Tawhid whatsoever, so wherever the Nass (Textual evidence) leads, that's where the direction is.
Attempts to practice a Text (Qur'an/Sunnah)- based approach to Tasawuff/Tazkiyah/Sufism (The Tasawuff of Ahlul Hadith; such as al-Hafidh As-Suyuti, Imam an-Nawawi, and the like).
Believes in the great honor of all the Sahaba (Prophetic companions- may Allah Ta'ala be pleased with them all), all and any of them, for the simple fact, which is the honorable vision and companionship of our Master the Messenger of Allah -sallallahu alayhi wa aalihi wa sallam- that Allah Ta'ala granted them. Equally so, the honorable Prophetic household (Ahlul Bayt). In times of confusion and trials like these, he attempts to speak about both (The Sahaba and Ahlul Bayt) as equally as possible to bring about a lacking balance with respect to the Seerah and figures of the Salaf of Ahlul Bayt from our authentic Ahlus Sunnah sources and point of view. The Sahaba and Ahlul Bayt (Ahlul Bayt is a term which includes our mothers; the honorable wives Ummahaatul Mu'minin, may Allah Ta'ala be pleased with them all) have carried this Deen to us, struggled, and we can benefit from knowing them, their life, principles and ways, without going extreme in either camp. i.e. not neglecting the Sahaba, and not neglecting Ahlul Bayt, nor going extreme in either group, but striking the Qur'an/Sunnah demanded balance. Both; the Sahaba and Ahlul Bayt are commanded to follow the Book and the Prophetic Sunnah themselves. Loving them both and learning about them both, is equally important. This is because of the clear Prophetic directive; Muslim narrated in his Sahih, where the Prophet, sallallahu alayhi wa aalihi wa sallam, said: I am leaving you behind me two heavy weights: the Book and Ahla Bayti. One must realize that the Book mandates and institutionalizes the Sunnah, which is also Wahi. Hence, no separation in that sense whatsoever, and a disbelief in the Book is a disbelief in the Sunnah and vice versa. This authentic Hadith in effect states that the Qur'an and Sunnah are the first and heaviest weight (responsibility) left to us, and holding on to them will save us from misguidance, as Prophetically stated.
Ahlul Bayt -as Prophetically defined- in the authentic Hadith of our mother Aisha -in Sahih Muslim- and our mother Ummu Salamah are the five whom the Prophet-sallallahu alayhi wa aalihi wa sallam- cloaked along with himself, namely: (Fatima, Ali, Hasan, and Husayn), and called them: Ahlul Bayt. The four are Sahaba as well, and when one examines their life and message, sees a striking resemblance to the Prophetic life and message, and an embodiment and prioritization of the Qur'an and Sunnah -exactly as indicated in another authentic narration-, hence they are the second or lesser weight, as per the Prophetic Hadith.
No clear-cut Prophetic command for post-Prophetic succession was left. Shura and election led to the selection of the first righteous Khalifa; Sayyiduna Abu Bakr as-Siddiqq over the entire Ummah, followed by Sayyidina Umar, followed by Sayyidina Uthman, followed by Sayyidina wa Mawlana Ali. This (30 year) era of Khilafa Rashida (Righteous Prophetic Succession) combined the leadership of both; the Sahaba and Ahlul Bayt, and was a great era. Yet they (the 4 righteous Khulafa) themselves had a standard which they were obligated to adhere to and follow: the Book and authentic Sunnah. They did so at the best of their knowledge and capacity, and exhausted their abilities and efforts to follow the Qur'an and Sunnah until they departed, so may Allah Ta'ala shower them with His Mercies and be pleased with them all.
Believes that al-Hasan did the absolutely righteous thing (Shar'i mandate) by accepting the recusal of himself from the executive leadership of the Ummah to Mu'awiyah (a Sahabi), to prevent further bloodshed and Fitna. And believes that al-Husayn did the absolutely righteous thing (Shar'i mandate) by standing up in words, actions, and -more importantly- self, to the tyrant Yazid to prevent further bloodshed and Fitna. (yazid is NOT a Sahabi, but a Fasiq to say the least, but only Allah Ta'ala knows best).
In general, follows a Textual (Qur'an/Hadithi) approach and prioritization thereof in everything as much as possible. Nothing is as comforting as the Book of Allah Ta'ala and the words of His Gift of Mercy to the worlds, sallalllahu Ta'ala alayhi wa aalihi wa sallam.
The objective is to prioritize the Book and authentic Sunnah again, and put them on top of the list and in the hearts again, when it comes to theology. To have Ta'lluq (heart attachment) with them directly so that nothing comes before them, and nothing should compete with them in allegiance, foundation, substantiation, direct practice or reference.
The emphasis on the authentic Sunnah is extremely important, to abstain from the forged and very weak Ahadith and narrations, and to filter aside the weak ones. The view here is that, in general, any prioritization of weak narrations over stronger ones (Hasan and Sahih) is a sign of Hawa (following desires and ignorance), and should be immediately abandoned. May Allah Ta'ala help and facilitate for us to do so each and every time we slip.
Our faith is based on the Qur'an and authentic Sunnah as the only two sources. We harp around these two, and proudly stand corrected based on them, any and every time Insha'Allah.
The great work of our Imams (such as al- Imam Abu Abdillah As-Shafi'i, Abu Hanifah, and the like) are for Isti'naas (elucidation/expansion) not Ta'sis (foundation/substantiation). The Ta'sis (foundation/substantiation) is reserved only for the Book and authentic Sunnah.
Tasawuff (Sufism) since it is an innovated term (not found in the Qur'an/Sunnah), it must be defined. Therefore, in general, Tasawuff (and its recent schools/orders) is good if and when it prioritizes the Qur'an and Authentic Sunnah, bound by them, trains people more aware of their Creator, loving Him, and propels them to maximize one's potential in being Rabbani. Rabbani; externally in behavior, Rabbani; in essence, Rabbani; in positive contribution and unconditional compassion to all humanity, and Rabbani; in connection to ar-Rabb Ta'ala, The Creator of all. In another words, Tasawuff is a Deeni and a humane necessity if and when it means, reflects and is consistent with the Prophetic Sunnah in general, and the Prophetic definition of Ihsan -in specific-, and is bound by it. For Ihsan is part of the Deen, as Prophetically indicated, and thus the Deen is incomplete without Ihsan. Hence the obligation for seeking it.
Believes in "Back to Basics" as far as Dawah for self and others. Strongly believes that Islam is based on a firmly non-violent message and peace, and therefore tries to teach the peaceful, loving, inclusive, and compassionate message of Islam. Few things I have always said: Tradition must be distinguished from religion. Thinking, not just blind following, is key. Unconditional compassion is the foundational cornerstone of our Deen. Violence, whether verbal, intellectual, or physical, is contrary to the core Message of Islam. Islam came with the strongest message of non-violence ever. Violence is the language of the inarticulate. Treat others as you would like to be treated. Afford all human beings unconditional compassion, kindness, and dignity, regardless of background. If you are good to those who are good to you, then what good are you.
The basis is: Love Allah. Love People.
