Asalaamu Caleykum Waraxmatullaahi Wabarakaatuh my dear respected brothers & sisters in Islam
Bacadu Salaam,
The Self-Evidence of Truth
Shaykh Saleh Abdullah bin Humaid
Islamic Principles and Rules of Debate
© 1994 Dar al-Manarah
Having asserted that variation in people's intellects, conceptions and propensity for conflict is a fact, it is important to add that Allah has distinguished the way of truth with landmarks and signs. If we refer again to the above verse: "If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute, except those on whom thy Lord hath bestowed Ms mercy", the last part is referring to this evidence of truth. In another verse this point is more obvious: " God by his grace guided the believers to the truth" [2: 213].
Free from the control of desires and whims, the self of man will not fail to arrive at truth if he searches diligently for it. Man has been endowed since original creation with a guide within himself to indicate truth. This is the purport of the following verse from the QurÂ’an: "So set thy face steadily and truly to the faith: establish God's handiwork according to the pattern on which He has made mankind: No change let there be in the work wrought by God: that is the standard religion: but most among mankind understand not." [30:30]
The following tradition of the Prophet's replicates the same point: "Every newborn is endowed with fitrah (original uncorrupted state) It is its parents who later make of it a Jew, a Christian or a Magus; the same way as animals are born whole with the noses intact It is humans who later cut off the noses."
The fundamentals of faith, the main virtues and the main vices, such as all sensible people would unanimously agree upon, are stated in the QurÂ’an in clear lucid language that admits no dispute or misinterpretation. This part of the Book is called "the mother of the book" (i.e. the foundation of the book) as it comprises categorical orders. No believer may contradict such verses or tamper with them to satisfy his whims or doubts. Nor may they be made the subject or arbitrary or unjustified interpretations. But of this later on. Here we add that after excluding the above category, scholars may disagree about any other points. It is not a sin to differ; a scholar will be rather rewarded in the Hereafter when he errs in his judgment and is doubly rewarded when he is right. This is a great incentive for scholars to exert themselves and reason out controversial issues with a view to revealing truth and suggesting the best available course for the community. This is a manifestation of the great wisdom of the Lord.
Wa Billaahi Towfiiq
