the doctrine we were raised and raise our children according to, and the doctrine that we consider to be an ideological basis and religious approach and educational fundamental is the doctrine of the Sunna and consensus:
The doctrine of the ancestral believers’ part and parcel
This is the doctrine we hold precious in our hearts, sacrifice all that is dear for it and hold anything other than it cheap and valueless. We live for it and with it, having firm belief in it and deeming it deep-rooted doctrine not open for suspicion or defects.
Our doctrine is that of the faithful ancestors’:
the doctrine of faith and monotheism. We believe in Allah, His angels, His Messengers, Doomsday and fate: whether good or bad.
We believe in Allah Oneness of Lordship and of Worship. We believe in the Oneness of Allah in His Names and Attributes. We believe in our Prophet, Muhammad (PBUH) as the seal of all Prophets and Messengers and the master of all creatures. We believe in his great message as the seal of all messages and abrogation of all of them.
We believe in death and what comes after it: the afterlife. We believe in the Day of Judgement and its signs. We believe in being resurrected and called for reckoning.
We believe that the Prophet's hawd (River of kawthar) is a truth. The Scales on which deeds will be weighed and the Straight Path are truths. For us, Paradise and Hellfire are truths. Seeing Allah and the Prophet's intercession are truths. We believe in the pillars and foundations of our doctrine and its constants on which the Muslim nation towered high and the unique generation of the Glorrious Qur'an was brought up. With it Islam has this world as well as the hereafter under its control.
The aforementioned is our doctrine and here is our understanding.
Our understanding of the Islamic issues (through the characteristics of Islam)
We understand Islam comprehensively:
We have a full and sound understanding of Islam that is void of all verbosity and tautology. Within the frame of this understanding, doctrine is unblemished by superstitions, acts of worship are not corrupted by innovated religious acts and morals are not overwhelmed by passivity. The Fiqh is not afflicted with stagnation, imitation, fanaticism and sectarianism.
Our understanding of this religion is the one revealed by the Holy Qur'an, urged by the Prophet (PBUH), believed in by the blessed Companions and ruled according to by the Orthodox Caliphs. On this understanding, well-established civilizations were originated. They were firmly erected combining the secular and religious aspects as well as science and belief in the Unseen. Thus, the darkness on earth was shattered by the glittering light showering it from heavens.
We understand Islam with its comprehensive and perfect nature the way the authorities among the Muslim scholars who followed in the footsteps of the Prophet (PBUH) and the Orthodox Caliphs did.
Islam is an approach encompassing all walks of life in its doctrine, visions. Islam acts of worship, manners and morals. It is a Divine doctrine that gives the Muslim the right comprehension of the facts of faith, universe and life; and protects him from falling victim to the pervert false illusions that go counter to logic and common sense.
ـ It is a perfect religion that controls the Muslim's relation with Allah as well as the relation of the community with the whole universe. It also monitors and regulates the flow of life in all fields.
ـ It is a moral and behavioral array that takes the Muslim community even higher than the concepts of right and duty. It flies with it to a higher level of lofty and noble values and principles unlimited with the boundaries of duty. It goes beyond these limits and reaches for the values of charity and giving. It never holds on to the concept of right, it rather elevates to the concepts of grace, kindness, tolerance and forgiveness.
ـ Worship in Islam has a special nature. It establishes a link between earth and heavens, the Creator and the creature, the servant and his Lord. It teaches the servant the meaning of worship and compliance to the Lord of earth and heavens, and plants within him the greatest meanings of surrendering to his Supporter in a magnificent array of faith, unmatched in life.
ـ The Islamic approach is the only one that realizes the dream of creating a utopia in the thrust of life. It is the only approach which includes bases for the relation between the Muslim and other people, his Lord and Creator, his society as well as the universe and life around him.
ـ There is not a unit of life uncared for in the approach of Islam. For it is Allah's Message for all times. Moreover, it is Allah's message for all the nations and peoples and it is His Message to humanity in all its phases and stages and all its fields and domains.
* We understand Islam in its comprehensive nature that encompasses all the aspects and walks of life, religious or political, of this worldly life or the Hereafter, physical or spiritual, economic or moral, ideological or pragmatic, and social or cultural. Islam is the religion of Allah Almighty, that has countless range of domains, a variety of aspects and open-ended horizon.
ـ We understand Islam with its balance and moderation
We owe our religion a given right, and so we owe our home countries and societies. This applies to our families. So, we give each his due right without any disposition to excess or underachievement.
We strike a balance between this worldly life and religion. We do not retire into a shell away from this life as those confining themselves to their hermitage. Yet, we do not race for the worldly pleasures like the miser and the heedless.
We do not say as the unknowing do, “Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter.” (al baqarah: 200)
we rather repeat what the knowing say, "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" (the Cow: 201) We are jealous when it comes to our religion. We are tolerant with others. Void of fanaticism is our faith in our ideas. Away from abstinence, we think high of our opinions.
ـ We differentiate between the fundamentals and the secondary issues. We set a defining line between means and ends and discriminate between constants and variables. As far as the former concepts is concerned, we are as hard as a rock in our determination. When it comes to the latter though, we show the greatest leniency.
Distracted are we not with the minute details so much to forget about the whole image. Subsidiary issues never turn our attention away from the momentous matters. We let not argument and dispute, let alone discussing trivialities, erode our time and efforts. We do not ask about the status of mosquito's blood while that of the Hussein was shed.
We are too busy building to think of destruction, too busy working to argue, and too busy uniting to affect dissension.
We combine between realism and idealism, science and faith, and duty and reality.
We are so keen on the religious obligations that we do not miss them. Yet, we appreciate the practical reality in the same manner and neglect it not.
We combine between the wit and pure heart. We also integrate between determination to reach the goals and the developing of our means. We believe that referring to the literature of the former believers is an imperative. We also appreciate the importance of the unity of religion, understanding, laws and behaviour. In the mean time, we believe in living the real life with all its hopes and pain, the factors of civilization and the posing challenges. In this, we should benefit from the extreme resilience in mechanism and the means as well as the plurality of choices and alternatives.
We incorporate observing the old and benefiting from the new. We, thus, neither sever the bond with the past nor seclude ourselves from the present. We do not neglect a beneficial old act or get offended with a good new act.
The great Islam, in our understanding, integrates constancy and resilience. The constancy is manifest in the beliefs, pillars, ends, fundamentals and the unequivocal judgments. The resilience shows in subsidiary matters, minute details, means, mechanisms, alternatives and options. In brief, all that changes with time and place.
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