The Center for Studies in the Interpretation of Islam works within a precise specialism: explaining the correct interpretation of religion and criticising political, social, civilisational, and utilitarian interpretations that depart from a correct understanding of the overall objectives of revelation, prophethood, Islamic law, and worship. This correct understanding is broadly shared by Muslim scholars, past and present, despite their different sects, schools, and scholarly and intellectual orientations. Only extreme philosophers, esotericists, and heretics have wholly opposed them in it.

The Center’s reference authority consists exclusively in following the texts of the Noble Qur’an and authentic Sunnah according to the understanding of the righteous early generations and the imams of religion: the people of the Sunnah and community, hadith, and transmitted reports. However, when drawing upon correct statements concerning religion’s interpretation and combating deviant interpretations, the Center seeks to benefit from, praise, highlight, quote, and bring forward every statement, article, discussion, study, treatise, or book serving its specialism, noble objectives, and continuing endeavours, wherever research, investigation, and thorough inquiry enable us to find it.

Readers should therefore not be surprised, nor critics object, if the Center’s official website or social media publications contain numerous varied quotations from earlier, later, or contemporary scholars, thinkers, and intellectuals known for deviations in creed, methodology, or preaching. Such deviations do not prevent benefiting from these quotations. We are addressing a field whose foundation is shared by every group within Islam, though they differ in sources of knowledge, principles of proof, and methods of presentation and explanation. Moving among these ideas to gather unique insights and cite sound meanings is undoubtedly good when truth’s proof is clear. Ibn Qayyim al-Jawziyyah (d. 751) said: “Whoever God guides to accept truth wherever it is and whoever possesses it, even someone he hates and opposes, and to reject falsehood whoever possesses it, even someone he loves and supports, has been guided to the truth in disputed matters. Such a person is most knowledgeable, best guided in path, and soundest in speech.” Al-Sawaiq al-Mursalah, Dar al-Asimah, Riyadh, 1408, 2/516.

The Center therefore takes responsibility for what it publishes by a particular writer, since an article is selected only on the basis of sound content, attaining truth, and serving a correct idea. It is equally obvious that the Center bears no responsibility for that writer’s material which it has not published, whether true or false.

It is also obvious that this does not contradict the consensus of the people of the Sunnah and community concerning the obligation to avoid innovators who oppose the Sunnah and community, not take knowledge from them or read their books, and condemn and warn against their leaders and preachers. Abu Muhammad al-Baghawi al-Shafii (d. 516) said: “The Companions, Successors, their followers, and scholars of the Sunnah proceeded unanimously in hostility towards and avoidance of innovators.” Sharh al-Sunnah, 1/227.

Abu Ishaq al-Shatibi al-Maliki (d. 790) said: “The saved group, the people of the Sunnah, are commanded to oppose innovators, scatter them, and deter those joining their side. We are commanded to oppose them, while they are commanded to ally with us and return to the community.” Al-Itisam, 1/158.

We say: Yes, this is the basic rule and settled, regular approach to innovators. It does not preclude benefiting from them for an incidental reason, a specific purpose, or an overriding benefit. This discussion concerns students and researchers, not ordinary readers and educated people, who must stay away from innovators’ books and preaching.

Shaykh al-Islam Ibn Taymiyyah (d. 728) followed this approach when refuting opponents of truth in clear, evident questions. He argued that their opposition was not merely to the people of the Sunnah and community, but also to many of the community’s groups. In discussing affirmation of the divine attributes, he said: “This is not peculiar to the Hanbalis; it is the position of the majority of Muslims, indeed of the followers of other religions and the community’s predecessors and imams. In general, affirming these attributes is the position of those affirming attributes among all the community’s groups, such as the Kullabiyyah and leading Asharis, and the Karramiyyah.” Bayan Talbis al-Jahmiyyah, King Fahd Complex, 1426, 1/251.

He also said: “Those affirming attributes include the early generations, the imams, and all groups affirming attributes, such as the Kullabiyyah, Karramiyyah, Ashariyyah, Salimiyyah, and other groups of the community.” Majmu al-Fatawa, 6/40.

His methodology also accepted truth even from innovators. He says in his Introduction to Qur’anic Exegesis:

“Ibn Atiyyah’s commentary and similar works follow the Sunnah and community more closely and are safer from innovation than al-Zamakhshari’s. Had he accurately presented the early generations’ statements found in their transmitted commentaries, it would have been better and finer. He frequently quotes Muhammad ibn Jarir al-Tabari’s commentary, among the most eminent and valuable transmitted commentaries, but then omits Ibn Jarir’s reports from the early generations entirely and presents what he claims is the view of critical investigators. By these he means a group of speculative theologians who established their principles through methods resembling those by which the Mutazilah established theirs, although they are closer to the Sunnah than the Mutazilah. Nevertheless, everyone must be given his due, while recognising that this belongs to interpretation according to a doctrinal school.”

Shaykh Muhammad ibn Salih al-Uthaymin (d. 1421) commented:

“These words show the shaykh’s fairness and justice, and that truth must be accepted even from innovators. When some innovators are closer to the Sunnah than others, they must be praised for that closeness. Rejecting everything innovators say, even what is correct, merely because an innovator said it, is wrong. A person must affirm truth wherever it is, without looking at who speaks it. Hence the saying that people must be known by truth, not truth by people. Knowing truth by people means pure imitation. Knowing people by truth, recognising them as people of truth when their words are true, is justice. The shaykh says everyone must be given his due. Even if someone is an innovator but close to the people of the Sunnah, we give him his due and say this innovator is closer to the Sunnah than that one.” Sharh Muqaddimat al-Tafsir, p. 124, Shaykh’s Foundation edition.

How much more so when this truth concerns questions among religion’s foundations!

The Center seeks to be a scholarly platform for religious advocacy confronting the political and utilitarian interpretation of Islam, comprehensive and global in character and serving the entire Islamic community. Deviation in this field is dangerous and gravely harms Muslims’ beliefs and worship. Readers, researchers, and beneficiaries will therefore find quotations and useful material from:

1. The imams of religion among the righteous early generations: the noble Companions, may God be pleased with them, their followers in goodness, may God have mercy on them, and eminent scholars following their path across different ages and lands. Then the four imams generally accepted by all Muslims: Abu Hanifah al-Numan ibn Thabit al-Kufi (d. 150), Abu Abdullah Malik ibn Anas (d. 179), Abu Abdullah Muhammad ibn Idris al-Shafii (d. 204), and Abu Abdullah Ahmad ibn Hanbal (d. 241). Also the great imams Abu Ubayd al-Qasim ibn Sallam (d. 224), Abu Bakr ibn Abi Shaybah (d. 235), Abu Abdullah Muhammad ibn Ismail al-Bukhari (d. 256), Abu Muhammad Abdullah ibn Qutaybah al-Dinawari (276), Abu Abdullah Muhammad ibn Nasr al-Marwazi (d. 294), Abu Jafar Muhammad ibn Jarir al-Tabari (d. 310), Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah (d. 311), Abu Bakr Muhammad ibn Husayn al-Ajurri (d. 360), Abu Muhammad Abdullah ibn Abi Zayd al-Qayrawani (d. 386), Abu Abdullah Ubayd Allah ibn Muhammad ibn Battah al-Ukbari (d. 387), Abu Abdullah Muhammad ibn Ishaq ibn Mandah al-Asbahani (d. 395), Abu al-Qasim Hibat Allah ibn al-Hasan al-Lalakai (d. 418), Abu Umar Ahmad ibn Muhammad al-Andalusi al-Talamanki (d. 429), Abu Nasr Ubayd Allah ibn Said al-Sijzi (d. 444), Abu Uthman Ismail ibn Abd al-Rahman al-Sabuni (d. 449), Abu Bakr Ahmad ibn Ali al-Khatib al-Baghdadi (d. 463), Abu al-Muzaffar Mansur ibn Muhammad al-Samani (d. 489), Abu al-Qasim Ismail ibn Muhammad al-Asbahani (d. 535), Abu Muhammad Abd al-Ghani al-Maqdisi (d. 600), Abu Muhammad Abdullah ibn Ahmad ibn Qudamah al-Maqdisi (d. 620), Abu al-Abbas Shaykh al-Islam Taqi al-Din Ahmad ibn Abd al-Halim ibn Abd al-Salam ibn Taymiyyah al-Harrani al-Numayri (d. 728), Abu Abdullah Muhammad ibn Abi Bakr ibn Qayyim al-Jawziyyah (d. 751), Zayn al-Din Abd al-Rahman ibn Rajab al-Hanbali (d. 795), and many others.

Then the renewing imam Shaykh Muhammad ibn Abd al-Wahhab (d. 1206), the imams of the Najdi reformist call, Shaykh Mahmud Shukri al-Alusi (d. 1343), Shaykh Ahmad Muhammad Shakir (d. 1377), Shaykh Abd al-Rahman ibn Yahya al-Muallimi al-Yamani (d. 1386), Shaykh Muhammad ibn Ibrahim Al al-Shaykh (d. 1389), the Qur’an commentator Muhammad al-Amin ibn Muhammad al-Mukhtar al-Shinqiti (d. 1393), Shaykh Taqi al-Din al-Hilali al-Maghribi (d. 1407), Shaykh Abd al-Aziz ibn Baz (d. 1420), Shaykh Muhammad Nasir al-Din al-Albani (d. 1420), Shaykh Muhammad ibn Salih al-Uthaymin (d. 1421), Shaykh Bakr ibn Abdullah Abu Zayd (d. 1429), and many others.

2. Distinguished jurists of the four schools and others. Among Hanafis: Abu Jafar al-Tahawi (d. 321), Abu Bakr al-Sarakhsi (d. 490), Abu Bakr ibn Masud al-Kasani (d. 587), al-Kamal ibn Humam al-Siwasi (d. 861), and others. Among Malikis: Abu al-Fadl Qadi Iyad al-Yahsubi (d. 544), Abu Umar Yusuf ibn Abd al-Barr (d. 463), Abu al-Walid Sulayman ibn Khalaf al-Baji (d. 474), and others. Among Shafiis: Abu Ibrahim Ismail ibn Yahya al-Muzani (d. 264), Abu Bakr al-Shashi al-Qaffal al-Kabir (d. 365), Ali ibn Muhammad al-Mawardi (d. 450), Abu Muhammad Izz al-Din ibn Abd al-Salam (d. 660), Abu Zakariyya Yahya ibn Sharaf al-Nawawi (d. 676), and others. Among Hanbalis: their leading shaykh in his time, Abu al-Wafa ibn Aqil al-Baghdadi (d. 513), Abu al-Faraj Abd al-Rahman ibn Ali known as Ibn al-Jawzi (d. 597), Abu Muhammad Abdullah ibn Ahmad ibn Qudamah al-Maqdisi (d. 620), Abu Abdullah Muhammad ibn Muflih (d. 763), and others. Among Zahiris: Abu Muhammad Ali ibn Ahmad Hazm al-Zahiri (d. 456) and others.

3. Speculative theologians among the Mutazilah, such as Abu Uthman Amr ibn Bahr al-Jahiz (d. 255) and Qadi Abd al-Jabbar ibn Ahmad (d. 415). Among Maturidis: Abu Mansur Muhammad ibn Muhammad al-Maturidi (d. 333), and Ali ibn Sultan Mulla Ali al-Qari (d. 1014). Among Asharis: Abu al-Hasan Ali ibn Ismail al-Ashari (d. 330), Abu Bakr Muhammad ibn al-Tayyib al-Baqillani (d. 403), Abu Bakr Muhammad ibn al-Hasan ibn Furak (d. 406), Abu Mansur Abd al-Qahir al-Baghdadi (d. 429), Abu Bakr Ahmad ibn al-Husayn al-Bayhaqi (d. 458), Abu al-Maali al-Juwayni (d. 478), Abu Hamid al-Ghazali (d. 505), Abu Abdullah Fakhr al-Din al-Razi (d. 606), Abu al-Hasan al-Amidi (d. 631), and others.

4. Sufis such as Abu Abdullah al-Harith ibn Asad al-Muhasibi (d. 243), Abu Abdullah Muhammad ibn Ali al-Tirmidhi, called al-Hakim al-Tirmidhi (d. 320), Abu Abd al-Rahman Muhammad ibn al-Husayn al-Sulami (d. 412), Abu Muhammad Makki ibn Abi Talib (d. 437), Abu al-Fadl Jalal al-Din Abd al-Rahman al-Suyuti (d. 911), and others.

5. Qur’an commentators of different schools: Salafis such as Abu al-Fida ibn Kathir al-Dimashqi (d. 774); Mutazilis such as Abu al-Qasim Mahmud ibn Amr al-Zamakhshari (d. 538); Asharis such as Abu Abdullah Muhammad ibn Ahmad al-Qurtubi (d. 671 AH); Maturidis such as Abu al-Barakat Abdullah ibn Ahmad al-Nasafi (d. 710); Sufis such as Abu al-Thana Shihab al-Din Mahmud ibn Abdullah al-Alusi the elder (d. 1270); contemporary Salafis such as Shaykh Jamal al-Din al-Qasimi (d. 1332) and Shaykh Abd al-Rahman ibn Nasir al-Sadi (d. 1376); and contemporary intellectual commentators such as Professor Wahid al-Din Khan.

6. Modern scholars, thinkers, and writers: Professor Muhammad Rashid Rida (d. 1354), proprietor of al-Manar magazine; Professor Abd al-Hamid ibn Muhammad ibn Badis al-Sanhaji (d. 1359); al-Azhar shaykhs such as Muhammad Mustafa al-Maraghi (d. 1364), Muhammad al-Khidr Husayn (d. 1377), and others; Shaykh Muhammad Hamid al-Fiqi (d. 1378), Shaykh Muhammad ibn Bashir al-Ibrahimi (d. 1385), Professor Muhibb al-Din al-Khatib (d. 1389), and Shaykh Abu al-Hasan Ali ibn Abd al-Hayy al-Nadwi (d. 1420).

7. Literary, intellectual, and cultural figures: Mustafa Lutfi al-Manfaluti (d. 1343), Mustafa Sadiq al-Rafii (d. 1356), Prince Shakib ibn Hammud Arslan (d. 1366), Professor Mahmud Muhammad Shakir (d. 1418), and Professor Ali al-Tantawi (d. 1420).

8. Orientalists and non-Muslim thinkers.

9. We also benefit from research published by universities, research centres, scholarly academies, conferences, and seminars.

In all of this, we seek to benefit from every correct statement and useful article, without necessarily endorsing its author or agreeing with everything he says and writes. God knows our purpose; from Him we seek assistance and success.

Center for Studies in the Interpretation of Islam