The Boriqee Outlook

The primary function of this brief breakdown is not to highlight the entire Athari creed, rather the purpose here is to summarize the essence of the Athari creed in the three distinct aspects that are being grossly misrepresented by the groups of Kalam theology (Ash'aris primarily along with pseudo Atharis). In short, there are three things that ahlul-hadeeth wal-athar i.e the Atharis, are having their own creed being dictated by other than themselves and being promoted in opposition to the principles of the Athari creed, hence the necessity of this brief summary of our stances. This summary is broken down into three primary issues of concern 1. Do we believe in the "literal" or the "dhaahir". Clarifying the divergence between the two 2. Ithbaat vs Tafweed al-M'anawi 3.  The standard operating procedure of classical Atharis on those issues the sources of evidences have remained silent upon So we will go forward one by one addressing these issues in the most ...

There are three types of Sunnah as understood in usoolul-fiqh 1. Sunnatil-qawliyyah (a stated sunnah said by the Messenger of Allah verbatim) The sayings of the Prophet Muhammad ﷺ are called "Sunnah Qawliyyah".  The term "Hadith" generally stands as synonymous with this type of Sunnah, since the sayings of Prophet Muhammad (pbuh) are noted down by the companions and called "Hadith". However, ahadeeth contain more than just qawliyyah 2. Sunnatil-fi'iliyyah (a sunnah established through the actions [deeds] of the Messenger ﷺ) The actions of the beloved Prophet Muhammad ﷺ are called "Sunnah al-Fiiliyyah". This type of Sunnah includes both religious and worldly actions.  When it comes to religious actions directly linked with worship, these sunnan are binding and hold the legal status of mandatory. However the fi'iliyyah sunnan that are reported that are of worldly actions, are not considered as mandatory in the legal sense, but most of the t...

Shibi zaman says The Islamic theological creeds or "`Aqa'id" that people divide themselves over today were at one time a source of protection from the influences of various philosophies the Muslims encountered as their domain spread at an unprecedented rate unseen in history before it.  As Hellenic philosophies crept into the theological creeds of the Muslims, just as had occurred with the Jews and Christians before them, the works of the Atharis, Ash`aris and Maturidis against the Aristotelianism of the Mu`tazilis and other groups saved Sunnism. Today, Aristotelianism isn't a threat to the Muslim world and hasn't been for hundreds of years. Neo-Atheism, Darwinism and Materialism are just some of the challenges the Muslims face for which no Ahmad Ibn Hanbal, Abu-l Hasan al-Ash`ari, Abu Mansur al-Maturidi, or Abu Hamid al-Ghazzali have risen to the occasion. While these challenges are unaddressed, still arguing Atharism over Ash`arism and vice-versa is to use what ...

I wish to present this brief overview without getting into hardcore academic research as I type this from the comforts of my couch watching my baby as she plays with her toy set watching Docmcstuffins. I will proceed forth through a rhetorical question         "Is following a madhaab valid or invalid? Or is it acceptable? Or is it necessary (binding)?" The base ruling of this question that no qualified jurist will deviate from is that it is not only valid, but "acceptable". However, after following through this synopsis, one will come back to this base ruling and realize why this is an Islamic fact. These questions have become epic in our times for many reasons. These reasons boil down to two main diverging reasons. There is a third and I will identify it here, but I feel there is no need to elaborate it on 1. In the western world, the mode of learning and perceptions of authority along with a long history of questioning authority, due to roman catholic history, has...